Essays on several important subjects in philosophy and religion

mSm

.-V,

.V *j

ESSAYS

ON SEVERAL -

Important Subjects

. .. . V '('• I N ': :•-:'•" :-:"fr

PHILOSOPHY

% -.•••*•"/.' AND .".::.. /_;"',

RELIGION

By JOSEPH GLANVILL,

Chaplain in Ordinary to His Majefty, and
Fellow of the

Imprimatur,

Martii 2.i6. Thomas

LONDON,

Printed by J. D. for John Baker, at the Three Pid-

geons, and Henry M.ortlock> at the Phoenix in

St. Pauls Church- Yard, 1676.

ESSAYS.

• • '• >' viz.- • , ,'. ;,

I. Againft CONFIDENCE in PHI

LOSOPHY.

II. Of SCEPTICISM, and CERTAINTY.

III. MODERN IMPROVEMENTS

of Knowledg.

IV. The USEFULNESS of P H I-
LOSOPHYco THEOLOGY.

V. The Agreement of REASON, and

RELIGION.

VI. Againft S A D D U C I S M in the nut
ter of WITCHCRAFT.

VII. ANTIFANATICK Tbeohge, and
FREE <Pbihfop1y.

A ^ To

ido rfo

ID/ OVVHD vfd

To the moft Honourable

HENRY

Lord Marquefs, and Earl of IF or-
cefleY, Earl of (jlamor^an ;

Lord HERBERT

Of ChcpJloW, ^az)and9 and (jome.>
Lord Prefident offiFales, fe

Lord Lieutenant of the Counties of (jloceHery
Hereford, Mbnmoutb, and Briftol-y

Knight of the moft Noble Order of the Cjaner,

And one of the Lords of His Majefties moft
Honourable Privy Council, &c.

MT LORD,

Lthough perhaps in ftridnefs of judg
ing there is fomewhat of Impertinen-
cy in fuch Addrefles 5 yet Cuftome
hath obtained licence for us Writers thus to ex-
prefs our acknowledgments of favours, and
to give publick teftimonies to the Deferts of
excellent Perfons : Your Lordfliip affords me
plenty of fubjeft for both thefe, and I hum
bly crave your leave to ufe the Liberty that is

granted

Tk Efijlle Dedicatory. \

granted without ceafure on fuch occafions, to
declare part of my reientments of them, ant*
There is nothing more iubftantial, or va
luable in Greatnefs, than the power ic gives
to oblige j for by doing benefits we in iome
meal ure are like to Him^ who is the Lover of
Men, and cauieth his Sun to fliine upon the
good, and upon the evil : Nor doth God
Himielf glory in the abiolutenefs of his Power,
and uncontroulablenefs of his Soveraign Will,
as he doth in the difplays of his Goodneis :
This, my Lord, is the right, and honourable
ufe of that Greatnefs he is pleafed to vouch-
fafe unto Men ,• and this is that which makes
it amiable, and truly illuftrious : Your Lord-
{hip knows f/;# , and are as much by Nature
as by Judgment, formed to live according to
itich meaiures : And I think there was never
Perfon of your Lordfhip's rank, whofe gene
ral fafliion, and converfation was more iuited
to the fweeteft and moft obliging Rules of
living : For befides that your natural Genius
hath nothing haughty, or rough in it, nothing
but what is modeft, gentle^ and agreeable^ your
Lordflhips whole deportment is fo affable, and
condefcending, that the benignity of your tem
per Teems to drive for fuperiority over the
greataefs of your quality , which yet it no

way

?be Epiftle Dedicatory.

way kjftnsy but ittuftrates. This is that which
highly deierves, and commands the love, and
venerations of all that have the honour, and
happinefs to know you : And you may juftly
challenge their devotion, and higheft efteem
upon all other accounts that can give a great
Perfon any title to them. For your immediate
defcent is from a long mafculine line of great
Nobles, and you are a Remainder of the ill u-
ftrious Blood of the PLANTAGENETS.
What your Family hath deferv'd from the
Crown, the vail fupplies afforded his late Ma-
jefty by that Loyal Marquees, your Grand-Fa
ther, and the iufferings of your Houfe for
Him , do fufficiently declare to the World :
But your Lordfliip hath no need that Argu
ments of Honour, and refpedt fhould be fetcht
from your Progenitors ; the higheft are due to
your perfonal Vertues, and that way of living
whereby you give example to Men of quality,
and ftiew, how Honour, and Intereft is to oe
upheld. For you jpend not your time, and
Eftate in the Vanities and Vices of the Town,
but live to your Country, and In it, after a
fplendid, and moft honourable Fafliion, ob-
ferving the Magnificence and Charity of the an
cient Nobility, with all the Decency , and Im
provements of latter Times. And perhaps your
on:3i 33 rbirh Lord-

The Efiflle Dedicatory.

Lordfliip's way is oue of the heft patterns tlie
Age yields, ot a Regular greatncjs, in which
grandeur is without Vanity • and Koblcmfs with
out Luxury, or Intemperance : Where we fee a
Vaft Family without noije, or confufeon - and the
greateft plenty, and freedom, without provoca
tions to any Debauchery, orDiforder. So that
your Lordfliip's cares, and thoughts are not
taken up with the little defigns that uiually en
tertain idle, or vainly imployed Men, but in
the Service of your King, and Country, and
conduct of your Affairs, with prudence and
generofity - in which you not only ferve the
prefent Age , but provide for the future.
And , my Lord , among the acknowledg
ments that are due to your Vertues, I cannot
but obferve the care you take for the conftant,
daily Worfliip of God in your Family, accord
ing to the Proteftant Religion, profeftby the
Church of England, and the example your Lord-
fhip gives by your own attendance on it. This
is the fureft Foundation of greatn,efs,yea 'tis the
Crown, and luftre of it : And when all other
magnificence is in the duft, and is fliriverd in
to nothing, o* at the beft, into a cold, and
faint remembrance , the effe&s of this will
ilay by us, and be our happinefs for ever •, And
all other fplendors , in comparifon, are but

like.

Epijtte Dedicatory.

like the fliining of rotten wood to the Glorys
of the Sun,and Stars. This alfo is the beft fence
and fecurity to our prefent comforts and injoy-
ments, both in refpedof that temperance and
fobriety it produccth, and chiefly on the ac
count of the bleflfmg of the SupreamDo?wr?who
hath made it the promifes of this Life, as well
as of that which ts to come : And therefore the
wickednefs of thofe that take Liberty from
their Riches and worldly greatnefs, to defie
God, and defpife Religion, is as foolifli and
improvident, as 'tis monftrous andunreafon-
able: and thole brutifti Men do not render
themfelves more hatefiil for their impiety, than
they are defpicable for their folly. But I need
not fay this to your Lordfliip, who are lenfi-
ble of the abfurdities, and malignity of this
vice, and give not the leaft countenance, or
incouragement to it by your practice ^ being
cautious to abftain from all expreiGTions, that
grate on the Honour of God, as you are free
from any that can give juft oflfence unto Men :
For your Lordfliip is none of thofe that flioot
the arrows of bitter words , and Jet their mouths
agalnft the Heavens ^ but your difcourfe and
converfation is adorn d with that modefty and
decency that becomes a great Nobleman, and a
good Chriftian.

a My

'fbe Epiftk Dedicatory*

My Lord, I have not given you thefe few
juft acknowledgments, with defign to grati-
jfie or pleafe your Lordflhip, I know I need
your pardon for the trouble your modefty re
ceives from them ; but I have done it for the
fake of others , becaufe we live in an Age
wherein there is fcarcity of fuch examples.
I know 'tis ufually indecent to commend Per-
fons to themfelves j but the cuftome of Dedi
cations will excufe this, which even feverity
and ill nature cannot impeach of flattery, or
extravagance.

And as I owe this Teftimony to the merits
whereby you ferve and oblige the Age, fa
I fhould acknowledg the Obligations your
Lordfliip hath conferred on my felf : but this
will be a great duty, and bufinefs of my Life ;
for fuch empty expreffions as thefe verbal
ones , are very unsuitable returns for real
and great favours ; and if ever better acknow
ledgments are in my power, I fhall ftill re
member what I owe your Lordfhip.

I now moft humbly prefent you with a
Collection o£ fome EJJays upon -fubjedts of im
portance* The defign of them is to lay a
foundation for a good habit of thoughts, both
rin tpbiiofophy, zn&'Tbeology. They were fome of
them written feveral years ago, and had trial

©f

T7;e Epiftle Dedicatory.

of the World in divers Editions: Now they
come abroad together ( with tome things that
are new ) reduced to fuch an Order, as is moft
agreeable to my preient judgment. I could
have added much upon (uch fertile, and ufeful
Arguments ; but I am willing to believe,! have
faid enough for the capable and ingenious,
and I doubt too much for others. If your
Lordftiip (hall pardon their imperfections, and
accept of the devotion where-with they are
offered you, it will be the greateft honour, and
iatisfa&ion to>

3Wy Lordy
four Lord/hips mo

Moft obliged, andmoft intirely

devoted.

JOSEPH GLANVILL^

3 3H

ifctf b&d I>4 i £^

az

The

The PREFACE.

•f ' *a » fcw3»S8 iSre*1

.**LL.«L* t?-^^. -.:*?» . ,**t* /»—.':?•... • ».

*

ISb*U*>ttr9*l>lttbtIi<ad(r with watA fjim*lity\ ore-
oufnefief Ptt/icitfg, but only give a britf account of the
following Vifcourfij* Il$o& it Ml be nopl&ufMe fxwfs
fir any of their Impcrfe&ions to xlltdg} that fame of them
were written when I n\v veryyotutg i fnce they came abroad again
in m dgcwhmin mate maturity of judgment it cxpetted: But the
truth i* , I aw not grjwnfo much wifer yety as to have alter* d any
thing in the main of thofe con:eptions. If I hid thought it worth
the while, I wight have been more exatt in new muddling^ and
could perhaps have given jbem a turn that would have been mare
agreeable to fome phancief, hut my Laz,W(f}-> or my Judgment
madt meth'ml^there was no need of^that trouble.

I'he FIRST Effay agalnjt Confidence in Philofephy, it quit*
clanged in the way of Writing, and in the Order. Myhought I,
wMJotnewhatfitter'd and tied in doing it > and cwld not exprtff
my fflf vpitb that eafe , freedom , and falyefs which pcflibiy I
might have comtninded ajnidfreftj thoughts : Tet 'tit fo altered as
io. be in a manner new.

72v SEC..O N.D of .Sceptkirmjj^-CertainfyiWiif n?rmw »fo»
I was warm in the Confideration of thofe matter r, for the fatvfa-
&im of a particular Friend i what I fay WM enough for hti uj^
though the Subj?ft u capable of much more > and 1 had inlarged on
it) but that 1 am loth to ingage further in Phi'ofophical Argu
ments. I have annext fome of the things I faid to Mr, White,
but the main of thii EJfiy w^ never extant before.

T'he THIRD of Modern Improvements, **# firft a Controverfie;
I have here given it another fhape. As I never begun a ^tiarrel^
fo I never will continue any, when I can fairly let it fall. Tike
Difcourfe was written violently again/I by one, who was wholly un»
concern* d*. The hitfr eft h$ pretended* was the defence of hi* Pa*
culty againft a Pajftge, wherein he would have ms Jay, That the
ancient Phyficians could not cure a Cut-finger , which I never
affirm 'd, or thought. But that Perfon IA now fo well known, that
l~needfay HO more of loimr er of that Conteft. Hvs Img ftudiedy
and triumphant Animadverlions have given. me no reafon-> or oc*
alter any thing in the 'treatife^ except fom? few Errors

»f

The Prefaced

, ovtrwbicb fa moft infitlted. He bath written d'lr
vers things agairift we fnce, but I have kept the promife I pub-
lickly n*ade> and have never read them*

Bffides th'vi Antagonist , tbe learned Dr. Meric Caiaubon,
writ Kc/feflioH/ on ibis EJfay in a Letter to Dr. Peter Du Moulin,
wbo it fiems bad prefinted it to bim. They were Primed in the
year 1669* **d my Anfaer* foon after ready: But confldering
thst tbe Voftor allow? d all tbut which WM my main defgn, and
cnly opposed bit own tniflakes, andfitfticions^ Itbougbtfit tofup-
prefs my TLcp'y > and w& tbe ratber filent becaufe not willittg to
appear in a Controverfie witb a Perjon of Fame and Learning^
wjb bad treated me witb fo much Civility -, and in a way fo differ
ent from tbjt of my other Affailants.

I have further to advertife concerning thu Effty, 1'bat whereas
T mention fiver al Difcourfis of Mr- Boyi's, of intended far tbe
Public^ , 'tis likely tbjt fome of them by tbtf may be extant,
though my privacy and retirement batb not afforded me tbt notice
of thsir publication.

The FOUR T H Efftyoftbe Ufefalnefs of Philofophy to Theo
logy, KM Printed under tbe Title of Philofophii Pia. / was
commanded to reprint it by a Perfin of Honour, and great ¥ame^
for wbofe Learning and unhcrfil Accomplishments I bave higb
and juft venerations, 'flw put into my tbotfgbts tbe dtfign of re-
vifing of /owe of my other Writings, and bringing them together
into a final! Collect 'ion, wbicb 1 bavs here dons*

'the Fi F T H of tbe Agreement of Reafhn ^ Religion./^ at
frfi a Vifitation Sermon, twice Printed before > 7 bave n-w only
cafl it into tbe form of a Difcourfi. It contains tbe fubftance of
many tbwgbtf and anxieties about that important matter, in a
little compafs. My chief care WM to ftate-> and reprefint tbe
rvbole affair clearly i winch I thinl^I bsve done, 'ih? fabiett
hath been written on by divers /mce, wbo fim; cf tbetn^ bave per-
plext tbe matter again '•> others bave aided no one thought. T'hcy
have written a great deal-> Iwijhlcouldfay, to purpoie. Ikvto*
this freedom it cjpible of a wrong interpretation-, but lam urged
to it by a little vexation that tbe pretenders to fitch afabjeftfhould
afford me no advantage for tbe improving my conceptions on it.

The SIXTH Effiy WM one of tbsfirji writ ten, and printed four
tiroes already. It (lands in this place becwfi itfo.ws *p rticx-

lar-

The Preface.

far firvice Thilofiphy doth, in fecurin^ one of the out-works of
Religion. Ihs Daemon of Tedworth that waf annext> if ready
to be ^Printed by it felf, with a further Confirmation of that cer
tain, though much oppofcd Relation* Since the publijhing of tbefe
Coniiderations there hath a thing been put out^ of the QuefHon
of Witchcraft, denying there are Witches? upon fome of the weaj^
eft pretences I have urged .and difabled* Wbo ever reads tbi* Effay
will fee that that Writer WM anfarfd before he gave bimfelf the
trouble to be an Author on that Subject.

The SEVENTH is entirely ntrv'Tu a defcription of fitch a <Je-
mws in Theology and Philofophy, atlconfefi Imyfelflike;
and I belie je fame others may. But I blame no Mans different
fintimtntywbo allows the liberty of judging that himfelf takes. I
have borrowed the countenance^ and colour of my Lord Bacons
flory \ of which I have given the brief contents. I'he EJJay it a
mixture of an Idaea, and a difgttifid Hiftory*

Reader, I have done now : But I make thee no -promifc that I
ret! I not write again » for J perceive that thofe promifes are bardty,
kfpt' To appear often in the Prtfs I know vf cenfurd > but I fee
not why that flmild be a fault, whil(l the Booty themfelves have
not greater. If a Man write wcti, he may deferve excufe at leafl j
if otherwife, by ufe he way mend > or if there be no hopes of that \
his writing often # not worth objecting. Nor hath any one need to
complain, (inceno ons # concerned about what another Print s-, fur
ther than bimfelf pleafeth : And puce Men have the liberty to read
cur Bookj> or not : Metbinkj they might give us leave to write? or
forbear, fbis I fay* becauje I know this ill-naturd \fttmour? put/
reflramt uptn the Pens of fome great Men i and tempts others to
make promifes, and excufes, vfhich I tbink^do not become them*
For my part I have of little leafitre to write Book,/ M other Men?
for I have that to do which may be reckoned an Imployment i but
every Man hath jome vacancies, and I love now and then in tbu
manner to imploy mine. 37tf an innocent way of entertaining a
Mtnsfelf-) to paint the image of hi* t bought s> and no better a Wri
ter tb'jH my Jelf may happen to divert, if not to inftruft^ fome
others by it.

ERRATA.

ERRATA

**« et******

The Reader is dcfired to take notice of the 'following Er--
rours of the Prefs, fome of which are fo near, in found, to
the words of the Author, that they may eafily be miftaken
for his.

ESSAY. I.

For.

Read.

Page,

Line.

BE/?compa&iefs
The herb, and the
fiower
Before*/* our difcoveries
All opinions
Old Law,
Heavens above,. &c.
Other opinions

Feaft compadnefs,
Herb, and flower?

Before #*, our difcoveries,
All their opinions,
Old Saw,
Heavens above /V,
Opinions,
His fyings

16

26
28
28
30

2

»

34

XI

^9

3-
ii

Lt»4 cV"«v

ESSAY. II.

Rail againft.
Boalts j
f/illm
Contain* and are

43
47.
53

4
1(5

•Revile againft
Boalfcofj

Are certain

•

\tttVf <5t tf tW&\ ^ * ^~i

ESSAY. HI.

I taks 'twas
ViruUrn

I take it 'twas,
Verulam

34

52.

10

14
M

• UiV^

ESSAY. IV.

Since then-
Difference
lumblines intermixtures

fw$

Since them
Deference (cures
Jumolings and, intermk-
Sitghted

2^

34

l<5
7

ESSAY. V.

"Their own intercft -| Their interefls I 28 j 8

ESSAY.

ESSAY. VI.

For

Read.

Page.

Line

Streams

SWAms

r4

it

from whatever

What ever

56

17

She apprending

She apprehended ^6

2Z

ESSAY. VII,

To them. All

To them, All

6

15,14

From /Ae World
Such of them r/u/-

From jour World
Such of them as

£
7

37

i

T£<T)I that made

That they made

ii

6

Main rpor^s

Main marks

30

33

U)

(*•) 43

3i

Note, that the Sum of my Lord 'Bacons Atlant^ being the
brief contents of his Story, printed in the beginning ol the
jth EflTay, was intended as a Preface to it, and fhould have
been in the Itxlick^ Charader * but the Printer hath not done
that* nor made a fuftkient Break to diftinguifh my Lord
Baconf Contents (ending Page 2. Line 12.; from the Au
thors Story.

Cffap i.
ft Confidence in Philofophy,

Matters of Speculation.

ON E of the firft things to be done in order
to the enlargement, andencreafeof Know-
ledg, is to make Men fenfible, how imper-
feft their Vnderftandings are in the prefect
ft ate, and how lyable to deception : For
hereby we are difpofed to more warinefs in
our Enquiries, and taken off from bold and
peremptory Conclufions, which are fome of the greateft hinde-
ranees ot InteUeftptal improvements in the World. Therefore,
by way of Introdu&ion to Philofephy and grounded Science, we
muft endeavour firft to deftroy the confidence of Affertions^ and
to eftablifti a prudent refervedneft and modefty in Opinions. In
order to this, I (hall here fet down fome thoughts I have had
on this Subjedfr. And in doing it, I fhall

i. Offer fome confiderable Inftancef of Humane Ignorance
and Deficiency^ even in the main, and moft ufual things in
Nature. 2. I fhall enquire into the Caufes of our imperfettion
in Knowledg, which will afford further evidence zn& proof of
it: and 3. Add fome Striftures ag&inft Dogmatizing m Phi h-
fopby, and all matters of uncertain Speculation.

My Inftances (hall be drawn, i. From the N.iture of our
Souls > and 2. from the Conjlitution of our own> and other
'Bodies.

About the former I confider, That if Certainty were any
where to be expe&ed, one would think it fhould be had in the
Notices of our Souls, which are our true fclves, and whofe
Sentiments we moft inwardly know : In things without us,

B our

nfl Confidence in Philofophy5 ^(508^ I ,

our jhallownefs and ignorance-need not be matter of much won
der, iince we cannot pry into the hidden things of Nature,
nor obfcrve the riift Springs and Wheels that fee the reft in mo
tion We fee but little parcels of the Works of God, and
want Phenomena to make entire and fecure Hypothefes : But if
that whereby we know other things, know not it felf\ If our
Seuls ate ftrangers to things within tkem, which they have more
advantage to undcrftand than they have in matters vt exter
nal Nature > I think then, that this firfl will be a cwpderable
Inftance of the fiantnefs and imferf^im of our Knowledg.

( i. ) I take notice therefore, That the Learned have ever
been at great odds and uncertainty a1' out the Nature of the
Soul \ concerning which every Phitofopher ( almoft ' had a
difinii Opinion : The Cbjld^ans held it a Venue without form i
Xenocrates-) and the JEgyptians^ a moving Number i Parmeni-
des, a compound of -Light and Varfytefs > Hefiod and Anaxi-
moulder^ a confidence ot Earth and PPatcr : Tybalts call'd it a
Nature without reft > Heradides fuppofed it to be Li&bt '•> Em-
fedoclff to be Blood i Zeno> the Quinlefrnce of the Elements.
Galen, would have it to be an bet Complexion *> Hippocrates^ a
Spirit diffufed through the Body j Plato^ a filf-moving Subftance >
Arijlotle^ an Enteltchy^ or nobody knows what j and Kirn?,
an heated and difywfed Air.

Thus have fome of the greateft Men of antient times differed
in one of the firfl Theories of Humane Nature which may well
be reckoned an Argument of uncertainly and imperfection :
And yet I account not the difficulties about this^ to be fo bope-
Itfsy as they are in lejs noted Myfteries, The great occafion
of this divcrfity, and thefe miftakes, is, That Men would
form fome Imjge of the Soul in their Fancies, as they do in the
contemplation of corporeal Objedts : But this is a wrong way
of {peculating lmmatmals-> which may be feen in their effeftj
and attributes, by way of reflection ^ but if, like Children, we
run behind the Glafs to look for them, we (hall mett nothing
there but difeppointment.

2. There hath been as much trouble and diverllty in enqui-
ling into the Origine of the Soul^ as in fearching into the na
ture of it : In the opinion of ibme learned Men, It was from
the beginning of the World, created with the Heavens and

Light ;

I ^ 'And, MU:t(rs of Speculation ,

Light ; others have thought if an exfrad from the t)ttiverf*i
Soul: Some fancied, it defcended from the Moon i others
from the Stars, or vaft fpaces of the JEtker above the Planets >
feme teach, That God is the immediate Author of it i fome
that it was made by Angels \ and fome by the Parents. Whe
ther it he Created or 'traduced, hath been the great Ball of
contention to the latter Ages, and after all the itir about ir,
'tis ftill as much a queftion as ever, and perhaps may fo con
tinue till the great Day, that will put an end to all Differen
ces and Difputes. The Patrons of ftjjiiiSiqji accufe their Ad-
verfaries of affronting the Attributes of God » and the Aflfrr-
tors of Immediate Creation impeach them of violence to the
nature of things : And while each of the Opinions (trongly
oppofeth the other, and feebly defends it felf j fome take oc-
calion thence to fay, That both are right in their Oppofitions,
but both miftaken in their AiTertions. I (hall not iiir in the
\Vatersthathavebtentroubledwithfomuchcontention : The
Famous St. Auftin, and others of the celebrated Antients, have
been content to (it down here in a profcft Neutrality, and I
will not endeavour to urge Confeflions in things that will be
acknowledged => but (hall note fome Difficulties, that are not fo
ufually obferved, °which perhaps have more darkutfs in them,
than tbefe fo much controverted Dodtrines.

I. I begin with the Vnion of the Soul and Body : In the
Unions that we underftand, there is Hill, either fome fuitable-
nejs and likenefs of Nature in the things united, or fqme mid
dle, participating Being by which they are joyn'd i but in this
there is neither. The natures of Soul and Body, are at the
mo(t extream diftance •, and their efTemial Attributes moft op-
pofite : To be impenetrable, difcerfible and unattive, is the
nature of all 'Body and Mattery fuch :' And the properties of
a Spirit arethediredt contrary, to be penetrable, Mifcerpible,
and felf-moiive : Yea, fo different they are in all things, that
they feern to have nothing but Being, and the Tfranfcendental
Attributes of tbit, in common : Nor is there any appearance
of likencfl between them : For what hath Rarefaction* Om\
delation, Uivifwn, and the other properties and modes of
Matter, to do with Apprebc'nfwn, Judgment., and VifcJitrfr,
which are the proper a<fH of a Spiritual Being ? We cannot

B 2 then

Confidence in Philofophy, J5ft&$ i .

then perceive any con^ruity, by which they are united : Nor
can there be any middle fort of Nature that partakes of each,
(as 'tis in fome U lions) their Attributes being fuch extreams :
or, if there is any fuch Being, or any fuch poffi >le, we know
nothing of it, and 'tis utterly unconceivable. So that, what
the Cement (hould be that unites Heaven and Earth, Light and
Darknefs, viz. Natures of fo diverfe a make, and fuch di£
agreeing Attributes, is beyond the reach of any of our Facul
ties : We can as eafily conceive how a thought {hould be uni
ted to a Star ue,or a Sun-beam to a piece of Clay : how words
{hould be frozen in the Air, (as fome fay they are in the remote
North or how Light (hould be kept in a Box > as we can ap
prehend the manner of this ftrange Vnion*

2. And we can give no better account how the Soul moves
the Body. For whether we conceive it under the notion of a
Pure Mind, and Knowledg, with Sir K. Digby > or of a Think?
ing Subjlance, with Ves Cartes* or of a penetrable, indijcer-
pible, {elf-motive Being, with the Platoniftsi It will in all
theft ways be unconceivable how it gives motion to una&ive
matter : For how that {hould move a Body, whofe nature it is
to fafs through all Bodies without the leaft jog or obftruttiofy
would require fomething more than we know, to help us to
conceive. Nor will jt avail to fay, that it moves the Body by
its vehicle of corporeal Spirits j for {till the difficulty will be
the fame, viz. How it moves them ?

3. We know as little, How the Soul fo regularly diretts the
Animal Spirits, and Inflruments of Motion which are in the
Bodyi as to ftir any we have a will to move: For the paflages
through which the Spirits are convey'd, being Co numerous,
and there being fo many others that crofs and branch from
each of them, 'tis wonderful they {hould not lofe their way in
fuch a Wildernefs: and I think the wit of Man cannot yet
tell how they are diredted. That they are conducted by fome
ktiuwing Guide, is evident from the fteadinefs and regularity of
their motion : But what that {hould be, and tyw it doth it, we
are yet to feck : That all • he motions within us are not dire
cted by the mecrmechanick frame of our Bodies, is clear from
experience, by which we areaffured, that thofc we call Spon
taneous ones, are under the Government of the Wi$ : at leaft

the

I . 'And, MAtters of Speculation;

the determination of the Spirits fhto ftt$b or fuch palfages, is
from the Soul, whatever we hdld of the conveyances after;
and tbefe, I think, all the Phflofophy in the' World cannot
make out to be purely mechanical* But though this be gain'd,
that the Son/ is the -principle of Vireftion, yet the difficulty is
no lefs than it was before : For unlefs we allow it a kind of
inward fight of every Vein, Mufcle, Artery, and other Paf-
fage of its own Body i of the exadr. lite and pofition of
them, with their feveral Windings, %nd fecret Chanels, it
will ftill be as unconceivable, how it (hould direct fuch intri
cate Motions, as that one that was born blind (hould manage a
Game at Chefs, ormarfhal an Army : And if the Soul have
any fuch knowkdg, we are not aware of it > nor do our minds
attend it : Yea, we are fo far from this, That many times we
obferve not any method in the outward performance, even
in the greateft variety of interchangable motions, in which a
fieady Direction is difficult, and a Mifcarriage eafie : As we
fee an Artift will play on an Instrument of Mufick without
minding it > and the Tongue will nimbly run divifions in a
Tune without miffing, when the Thoughts are engaged elfe-
where : which effeds are to be afcribed to fome Jecret Art of
the Soul ( if that dired ) to which we are altogether Gran
gers.

4. But betides the Difficulties that lie more deep *5 we are at
a lofs even in the knowledg of our Senfis^ that feem the moft
plain and obvious of our Faculties. Our eyes that fee other
things, fee not themfelves '•> and the Inftruments of Kno&ledg
are unknown. That the Soul is the percipient, which alone
hath animadverpon and fenfe, properly fo call'd > and that the
Body is only the receiver^ and conveyer of corporeal Motions, is
as certain as Philofophy can make it. ^ Ariftotle himfelf teach-
ethit in that Maxim, NSs q$ £, vSs ocK»a : And Plato af
firms, That the Soul hath life and fence » but that the Body in
fhidtnefs of fpeaking, hath neither the one nor other : Upon
which pofition all the Philofophy of Ves-Cartesfands : And
it is fo clear, and fo acknowledg'd a Truth, among all confi-
deringMen, that I need not ftay to prove it : But yet, what
are the InftrumeHts of fenfitive Percept ion, and particular con-
•vcrs of outward Motions to the feat of Senfesis difficult to find >

and

nft Confidence in Philofophy , ;6fifa£ I .

and how the pure Mind can receive information from things
that are not like it felf, nor the objects they reprefent, is, I
think, not to be explain'd. Whether Senfation be made by
corporeal Emifliotts, and material Images > or by Motions that
are convey'd to the common fenfe, I fhall not difpute : the
latter having fo generally obtain'd among the Philofophers:
But, How the Soul by mutation, and motion in matter, a fub-
llance of an other kind, fhould be excited to aftion i and how
tbefe frould concern it, that is of fo divers a nature, is hardly
to be conceiv'd. For Eody cannot a6t on any thing, but by
Motion ', Motion cannot be receiv'd but by Matter^ the Soul is
altogether immaterial > and therefore, how (hall we appre
hend it to be fubjecl: to fitch Impreflions ? and yet Pain, and
the unavoidablenefl of our Senfations evidently prove, That it
is fubjeft to them.

Beiides, How is it, and by what An doth the Soul read,
That fuch an Image, or Motion in matter, ( whether that of
her Vehicle, or ot the Brain, the cafe is the fame ; fignipfj
fuch an Objett ? If there be any fuch Art, we conceive it not :
and 'tis firange we fhould have a Knowledg that wedo not
know. That by diverfity of Motions we fhould fpell out F/-
guresi Viftances, Magnitude S) Colours; things not refentbled
by them, wemuft afcribe to feme implicit inference-, and-de-'
dudticn 9 but what it flwuld be i and by what Mediums that
Knowledg is advanced, is altogether unintelligible. For
though the Soul may perceive Motions and Images by fimple
Jenfe^ yet it feems unconceivable it fhould apprehend what
they fgnifie^ and reprefent, but by fome fecret Art and way
of inference : An illiterate Perfon may fee the Letters, as weil:
as the moft Learned,but he knows not what they mean *, and
an Infant hears the founds, and fees the motion of the Lips,
but hath noconception cor.veyM to him, for want of know
ing the figniiication of them : fuch would be our cafe, not-
withftanding all the motions and impreffions made by exter
nal things, if the Soul had not fome unknown way of lear
ning by them the quality of the Objeds. For inftance, Ima
ges and Motions have but very jmall room in the Brain, where
they are receiv'd, and yet they reprefent the greateft Magni
tudes ••> The Image, Figure, ( or what-ever elfe it may be

call'd )

i • '4»J Matters 0/ Speculation. 7

call'd) of an Hemifphcre of the Heavens, cannot have a
Subjed larger than the pulp of a Walnut •, and how can fuch
petty Impvdfions, make known a Body of fo vafta widenefs,
without fomt kind of Mathcmaticks in the £oul : And except
this be fuppos'd, I cannot apprehend how DJ/fjwca mould be
perceiv'd > but all Objcds would appear in a clutter. Nor
will thePhilofophy of Ves-Cartes help us here j For the mo
ving divers Filaments in the Brain, cannot make us perceive
fuch modes as Diftances are, unlefs fomc fuch -Art and Infe
rence be allow'd, of which we underhand nothing.

5. The Memory is a Faculty in us asobfiure, and perhaps as
uniccountable as any thing in Nature It feems to be an Orga-
nical Power, bccaufe Difeafes do often blot out its Idtas,
and caufe Oblivion : But what the marks and impn (lions are
by which the Soul remember/, is a queftion that hath not yet
been very well refolv'd. There are four principal Hypothc-
fes by which aaaccount hath been attempted > The Peripate
tic^ the Cartefian, the Vigbtan, and the Hobbian*

i. According to the PeripjtetickJSchov\s,Obje8/ are conferv'd
in the memory by certain Intentional Specie/ (as they call them)
a fort of Beings, that have a necefTary deperdance upon their
Subjedts > but are not material in their formal Contfitution
and Nature. I need not fay much againft thefe arbitrary pre
carious Creatures, that have no foundation in any of our Fa
culties : Or be that how it will,They are utterly umntelligible i
neither bodily, nor fyiritual i neither produc'd out of any
thing, as the matter of their production i nor out of nothing,
which were Creation, and not to be allow'd to be in the power
of every, or any finite Being. And though there were no
fuch contradictions contrivance in the framing thefe Species,
yet they could not fcrve any purpofe, as to the Memory, fince
'tis againft the nature of entanative ErTcdb, (uch as thcfc are,
to ftib^rt but by the continual influence of their Caufes , and
fo, if this were the true Solution, we could remember nothing
longer than the Objed was in prefence.

2. The account of Des-Cartes is to this purpofe , The Spi
rits are fent about the Brain, to find the traces of the Ob
jects we would call to mindi which Tracks confift in //;^,
viz,-) That the Pore/ through which the Spirit/ that came from

the

tyunjl Confidence in Philofophy, &$&$ I V

the Objetts pift, are more eafily optn'dy and afford a more
ready paflage to thofe others that feek to enter, whence ari-
feth a ffiecial motion in the Glandule, which fignifies tbts to be
that we would remember.

But if our 'Remembrance arife from the eafie motion of the
Spirits through the opened paflages (according to this Hypo-
thefis) •> How then do we (o diftin&Iy remember fuch a varie
ty of Objeds, whofe Images pafs the fame way > And how
the Dijhnces of Bodies that lie in a Line ? Why (hould not
the impelPd Spirits find of for' open pafTages, befides thofe made
by the thing we would remember ? When there are fuch con
tinual motions through the Brain from numerous other Ob-
jedb > Yea, in fuch a pervious fubftance as that is, why
fhould not thofe fubtile Bodies meet, every where an eafie
pafTage ? It feems to me that one might conceive as well, how
every Grain of Corn in a Sieve (hould be often fhaken through
the fame holes, as how the Spirits in the repeated adls of Me
mory (hould dill go through the fame Pores : Nor can I well
apprehend but that thofe fuppofed opeird pafftges, would in
amort time be itoptup, either by the natural gravity of the
parts, or the making new ones near thofe * or other alterati
ons in the Brain.

3. TheHypatbffstif S'^Kenelm'Digby, is next, viz. That
things are preferv'd in the Memory by material Image f that
flow from them,which having impin^d on the common fenfe,
rebound thence into fome vacant Cells of the Brain, where
they keep their ranks, and poftures, as they entred, till again
they are itirr'd, and then they appear to the Fancy as they
were fir /I prefented.

But how is it conceiveable, That thofe active Particles
which have nothing to unite them, or to keep them in any
order, yea which are continually juftled by the occur iion of
other minute Bodies, (of which there mult needs be great
it ore in this Rcpolitory ) {hould folong remain in the fame
ftateand pollure ? And how is it that when we turn over
'thofe Idaea's that are in our memory, to look for any thing
>we would call to mind, we do not put all trie Images into a
difordcrlv floating, and fo make a Chaos of confuiion there,
where the exacfkft Order is required : And indeed according

to

; rAnd Matters of Speculation;

to this account, I cannot fee but that our Memories would be
more confufed than our Dreams : and I can as eafily conceive
how an heap of Ants can be kept to regular and uniform Mo
tions.

4. Mr. Hobbs attempts another way i there is nothing in
us, according to this Phiiofopher, but Mattered Motion:
All Senfe isReaftion in Matter [ Leviatb. Chap. i. ~] the dea
of that Motion, and Reaction, is Imagination j £ Chap. 2.
And Memory is the fame thing, expreffing tbat decay. [ Ib.
So that according to M. H". all our Perceptions are Motions, anc
fo is Memory : Concerning which, I obferve but two things >

i. Neither the Brain, nor Spirits ', nor any other material
Subftance within the Head, can for any confiderable time con*
ferve Motion. The Brain is fuch a clammy Confidence, that
it can no more retain it than a Quagmire i The Spirits are
more liquid than the Air, which receives every Motion, and
lofeth it as loon : And if there were any otber corporeal part
in us, as fitly temper'd to keep Motion as could be wifht > yet
(2.)the Motions made in it would be quickly deadned by Coun*
ter-Motionswnd fo we (hould never remember any thing, longer
than till the next Impreffion : and it is utterly impoflible that
fo many Motions (hould orderly fucceed one another,as things
do in our Memories > For they muft needs, ever and anon,
thwart, interfere, and obftruft one another, and fo there
would be nothing in our Memories, but Confufion and Di£
cord.

Upon the whole we fee, that this feemingly plain Faculty,
the Memory, is a Riddle alfo which we have not yet found the
way to refolve.

I might now add many other difficulties, concerning the
Vnderftanding, Fancy, Will, and Affettions : But the Con-
troverfies that concern thefe, are fo hotly managed by the di
vided Schools, and fo voluminoufly handled by difputing
Men, that I (hall not need infift on them : The only Diffi
culties about the Will) its nature and manner of following the
Vnderftanding, &c. have confounded thofe that have enquired
into it v and (hewn us little elfe, but that our Minds are as
blind, as that P acuity is faid to be by moft Philofophers. Thefe
Controverfies, like (ome Rivers, the further they run, the

C rnoic

lnft Confidence In Philofophy, j0fTa£ i?

more they are hid : And perhaps after all our Speculations and
Difputes, we conceive leis of them now, than did the more
plain, and timple Underftandings of former times. But whe
ther we comprehend or not, is not my prefent bufinefs to en
quire, fince I have confined my felf to an Account of fome
great Myfkries, that do not make fuch a noife in the World :
And having fpoken of fome that relate to our Souls > I come
now to fome others that concern

II. BODIES:! begin with our Own > which though
we/*??, and feel, and have them neareft to us, yet their inward
Conftitution and Frame, is hitherto an undifcovered Region :
And the faying of the Kingly Prophet, that roe are wonderfully
made, may well be underftood of that admiration, that is
the Daughter of Ignorance.

For, i. There hath no good account been yet given, how
our Bodies are formed : That there is An in the contrivance of
them, cannot be denied, even by thofe that are leaft beholden
to Nature : and fo elegant is their compofure, that this very
Contideration laved Galen from being an Atbeift : And I can
not think that the branded Epicurus, Lucretius and their Fel
lows were in earned, when they refolv'd this Competition in
to a fortuitous range of Atoms : 'Twere much lets abfurd to
fuppofe, or fay, that a Watch, or other curious Automaton,
did perform divers exaft and regular Motions, by chance » than
'tis to affirm, or think, that this admirable Engine, an Humane
Body, which hath fo many Parts, and Motions, that orderly
cooperate for the good of the whole, was framed without the
Art of fome knowing Agent : But who the skilful, particular
Archeut mould be > and by what InuTuments, and Art this Fa-
brick is ere&ed, is ftill unknown. That God hath made us,
and fafbiojid our Bodies in the nethermofl parts of the Earth,
is undoubted ; But he is the .firft and univerfal Caufe, who
tranfadts things in Nature by jecondary Agents, and net by
his own immediate hand : (The fuppofal of this would deftroy
all Pbilofopby, and enquiry after Caufes; So that He is flill
fappofedi but the Query is of the next, and particular Ageat,
that forms the Body in fo exquifite a manner j a Queftion that
hath not yet been anfwered. Indeed by fome 'tis thought
enough to fay5 That it is done by the Plafiick, Faculty , and by

others

* • rAn& Matters of Speculation* it

others 'tis believ'd that the Soul is that that forms it. For the
Plajlick, Faculty-* 'tis a big word, but it conveys nothing to
the Mind : For it fignifies but this, that the Body is formed by
a formative Power > that is, 'tis done-) by a power of doing it.
But the doubt remains Hill, what the Agent is that hath thu
power? The other Opinion of the Platoniflt, hath two Bran
ches : fome will have it to be the particular Soul, that fathions
its own Body *, others fuppofe it to be the general Soul of the
World : If the former be true, By what tyowledg doth it do
it ? and how ? The means-* and manner are ftill occult, though
that were granted. And for the other way, by a general Soul \
That is an obfcure Principle, of which we can know but lit
tle > and how that adts ( if we allow fuch a being ) whether
by kpowledg, or without, the AfTertors of it may find difficulty
to determine. The former makes it little lefs than God him-
felf > and flatter brings us back to Chance, or a Plaftick^ FJ-
culty. There remains now but one account more, and that is
the Mechanical i -viz* That it is done by meer Matter moved
after fuch, or fuch a manner. Be that fo : It will yet be faid,
that Matter cannot move it felf* the queftion is ftill of the Mi?-
ver > The Motions are orderly, and regular '•> Query, Who
guides ? Blind Matter may produce an elegant effedfr for once,
by a great Chance * as the Painter accidentally gave the Grace
to his Picture, by throwing his Pencil in rage, and diforder
upon it > But then conftant Uniformities, and Determinations
to a Iqnd, can be no R.efults of unguided Motions. There is in
deed a ^Mechanical Hypothecs to this purpofe , That the Bo
dies of Animals and Vegetables are formed out of fuch particles
of Matter, as by reafon of their Figures will not lie together,
but in the order that is neceflary to make fuch a Body •, and in
that they naturally concur, and reft > which feems to becon-
firm'd by the artificial Refurrettion of Plants^ which Chymifts
fpeak, and by the regular Figures of Salts, and Minerals ? the
hexagonal of Chryflal^ the Hemi-ftherical of the Fairy- Stone,
and divers fuch like. And there is an experiment mentioned
by approved Authors, that looks the fame way » It is, That
after a decodion of Herbs in a frofty Night, the (hape of the
Plants will appear under the Ice in the Morning : which Ima
ges are fuppoied to be made by the congregated Effluvia of the

C 2 Plants

inJt Confidence in Philbfophy, Jgffay iC

Plants themfelves^ which loofly wandring up and down in
the Water, at lad fettle in their natural place and order* and
fo make up an appearance of the Herbs from whence they were
emitted. This account I confefs hath fomething ingenious in
it \ But it is no folurion of the Doubt. For how thofe hete-
rogenous Atoms mould hit into their proper places, in the
midft of fuch various and tumultuary Motions, will frill re
main a queftion : Let the aptnefs of their Figures be granted,
we (hall be yet to feek for fomething to guide their Motions :
And let their natural Motion be what it will, gravity or levity*
dinft or oblique, we cannot conceive how that fhould carry
them into every particular place where they are to lie *, efpe-
cially confidering they muft needs be fometimes diverted from
their courfe by the occurfion of many other Particles. And
as for the Regular Figures of many inaminate Bodies,that con.
fideration doth but multiply the doubt.

2. The union of the farts of Matter, is a thing a? difficult
as any of the former : There is no account that I know, hath
yet appear'd worth confidering, but that of Ves-Cartes ; w*.
That they are united by juxta-pofition, and reft. And if this
be all, Why (houldnot a bag of Duft be of as firm a Confi-
ftence, as Marble or Adamant ? Why may not a Bar of Iron
be as eafily broken as a pipe of Glafs > and the Egyptians Py
ramids blown away, as (bon as thofe inverft otfes of (moke.
The only reafon of difference pretended by fome, is, that the
Parts of folid Bodies are held together by natural Hooty j and
Jr>0»g,ones, by fuch Hooks as are more tough and firm : But
how do the parts of thefe Hookj ftick together > Either we
muft fuppofe infinite of them holding each other j or come at
laft to parts united by meer ]itxta-fofition> and reft. The for-
rner is very abfurd, for it will be neceflary, That there (hould
be fame-y upon which the Cohesion of all the reft {hould de^
•fend't otherwife, all will be an heap of Duft. But in favour
of the Hypothefis of Des-Cartes, it may be faid, That the
clofenefs and comfa&nefi of the parts refting together, makes
the ftrengtb of the VMon : For, ( as that Philofofher faith )
Every thing-continues in the ft ate wherein it it? except fontething
more forverful alter in and therefore the Parts that reft clofe to-
gethor .will (b.continue5till they are parted by Tome other ftron-

Matters of Speculation.

ger Body : Now the more parts are pent together, the more able
they will be for repftance ; and what hathbeir/cw»^i#jf?/}, and
by confequence fewer parts, will not be able to make any al
teration in a Body that hath more. According to this Do-
<Srine, what is moft denfe, and leaft porouf, will be moft cohe
rent, and leaft difcerpible > which yet is contrary to experi
ence. For we find the moft porous-> fcongy Bodies, to be oft-
times the moft tottgb of Confidence. We eafily break a Tube
of Glafs or Chryftal > when one of Elm, or Afli, will hardly
be torn in pieces : and yet as the fans of the former are more,
Co are they more at reft > fince the liquid Juice diflfufed through
the Wood is in continual agitation, which in Des-Cartes his
Philofophy is the caufe of fluidity ; fo that according to his
Principles, the dryeft Bodies mould be the moft frm > when
on the contrary, we find that a proportionate humidity contri
butes much to the ftrength of the Vnion. (Sir 1C. Digby
makes it the Cement it felf ) and the drinefsof many Bodies is
the caufe of their fragility, as we fee 'tis infFbod, and Glafs,
and divers other Things.

3. We arc as much at a lofs about the compoftion of Bodies,
whether it be out of Indivifibles, or out of parts always divi-
fible : For though this queftion hath been attempted by the
fubtileft Wits of all Philofophick Ages y yet after all their di*
fflin&ions-, and Jhtfts, their new-invented words, and modes,
their niceties and tricks of fitbtilty* the Matter ftands yet un* -
refolv'd. For da what they can, A&ual, Infinite extenfion
every where » Equality of all Bodies, Impoffibility of Motion,
and a world more of the moft palpable Abfurdities, will
prefs the AfTertors of Infinite Divisibility : Nor on the other
fide, can it be avoided, but that all Motions would be equal in
velocity : That the Lines drawn from fide to fide in a Pyramid,
would have more Parts than the Bafts : That all Bodies would
\xfoallowed up in a Point \ and many other Inconfiftencies
will follow the Opinion of Indivisibles* But becaufe I have
confined my felf to the Difficulties that are not fo ufually no-
ted',1 (hall not infift on tbefabut refer the Reader,that hath the
humour, and leifure, to inquire into fuch Speculations, to
Oviedoy Pontiut, Ariaga, Carelton, and other Jefuites, whofe
management of this Controverfie, with equal force on either

fide, ,

1 4 'Againft Confidence in Philofophy , ,

fide, is a confiderable Argument of the unaccountablenefs of
this Theory, and of the weakneis of our prefent Under-
Handings.

I might now take into confederation the Myfteries of Moti
on-, Gravity, Light, Colours, Vipon, Sounds, and infinite fuch
like, (things obvions, yet unknown) but I infift no further on
Inftances, but defcend to the fecond thing I propounded to
treat of, viz.

II. The CAVSES of our Ignorance, * and Miftakes ;
And in them we (hall find further evidence of the imperfection
of our Knowledg. The Caufes to be confider'd, are either,
i. The Difficulties and "Depth of Science : Or, 2. The pre-
fent temper of our Faculties. Science is the Knowledg of
things in their Caufet > and fo 'tis defined by the Pretenders to
it. Let us now enquire a little into the difficulties of attain
ing fuch Knowledg.

i. We know no. Caufes by Simple Intuition, but by Confe-
quencezndVeduttion'', and there is nothing we foufually in
fer from, as Concomitancy i for inftance, We always feel beat
when we come near the Fire, and ft ill perceive Light when
we fee the Sun > and thence we conclude, that thefe are the
Caufes refpedively of Heat, and Light , and fo in other things.
But now in this way of inference there lies great uncertainty :
For if we had never feen more Sun, or Stars, than we do in
cloudy weather, and if the Day had always broke with a
Wind, which had increaft and abated with the Light, we
fhould have believed firmly that one of them had been the
caufe of the otheriand fo Smoke had been undoubtedly thought
the efficient of the Heat, if nothing elfe had appeared with it.
But the Philofophy of Des-Cartes furnifheth us with a better
Inftance > All the World takes the Sun to be the Caufe of Day,
from this Principle of Concomitance : But that Philofopher
teacheth, That Light is caufed by the Conamen, or endeavour
of the Matter of the Vortex to recede from the Centre of its
Motion > fo that were there none of that fluid JEther in the
rnidft of our World, that makes up the Sun, yet the prejfure
of the Clobuli ( as he calls thofe Particles ) upon our Eyes,
would not be confiderably lefs : and fo according to this Hy-
pothefis, there would be Light though there were no Sun, of

Stars i

i • ^ Matter* */ Speculation? i 5

Stars* and Evening, and Morning might naturally be J^r*,
and «?i*to* *k Si«f. Now I fay not that this Opinion is
true and certain j but 'tis poflible, and I know no ablurdity in
it ', and confequently, our concluding a Caufality from Conco-
mitancy, here, and in other Inftances may deceive us.

2. Our left natural Knowledg is imperfett, in that, after all
our confidence, Things flill are fojfible to be otherwife ; Our
Demonstrations are raifed upon Principles of our own, not of
Universal Nature •, And, as my Lord Bacon notes, we judg
from the analogy of our felves-> not the Vniverfe : Now many
things are certain, according to the Principles of one Man,
that are abfurd in the apprehenfipns of many others : and
fome appear imfoffible to the vulgar^ that are e afie to Men of
more improved Understandings. That is extravagant in one
Philofophy, which is a plain truth in another : and perhaps
what is moft impoflible in the apprehenfions of Men > may be
otherwife in the Metaphyficks, and Phyftology of Angels. The
fum is, We conclude this to be certain^ and that to be impofli
ble from our own narrow Principles, and little Scheams of
Opinion. And the beji Principles of natural Knowledg in
the World, are but Hypotbefes, which may be^ and may be
otherwise : So that though we may conclude many things upon
fush.and fuch Suppofitions, yet ftill our Knowledg will be
but fair, and hopeful Conjefture : And therefore we may af
firm that things are this way, or that, according to the Phi-
lofophy that we have efpoufed j but we ftrangely forget our
felves when we plead a necefpty of their being fo in Nature,
and an impoflibility of their being otherwife. The ways of
God in Nature (as in Providence) are not as ours are : Nor are
the Models that we frame any way commenfurate to the vaft-
nefs and profundity of his Works i which have a deftb in them
greater than the Well of Uemocritus*

3. We cannot properly and perfectly know any thing in
Mature without the knowledg of its firfl Cattfes, and the
Springs of Natural Motions : And who hath any pretence to
this ? Who can fay he hath feen Nature in its beginnings ?
We know nothing but Ejft&s, nor can we judg at their im
mediate Caufes, but by proportion to the things that do ap
pear* which no doubt are very unlikf theKWj/wwof Nar

ture.

16 tyAinfl Confidence m PhilofopRy^

ture. We fee the^e is no refemblance between the See<L> and
ti» Hfr£, and tk&lowre i between the £p«w, and the ^»*-
HI*/, The Egg, and the B*W that is hatcht of it > And fince
there is fo much diflimilitude between Caufe and Effett in the(e
apparent things, we cannot think there is lefs between them
and their firft> and invifible Efficients : Now had not our
Senfes afliired us of it, we fhould never have fufpedred that
"Plants* or Animals did proceed from fuch unlikely Originals i
never have imagined, that fuck Effetts mould have come from
fttcb Caufis > and we can conceive as little now of the nature
and quality of the Caufes that are beyond the profped of our
Senfes : We may frame Fancies and Conjectures of them, but
to fay that the Principles of Nature are juft as our Pbilofopby
makes them, is to fet bounds to Omnipotence, andtocircum-
(cribe infinite Power, and Wifdom, by our narrow Thoughts
and Opinions.

4. Every thing in Nature hath relation to divers others i (b
that no one Being can be perfectly known without the know-
ledg of many more : Yea, every thing almoft hath relation
to all things j and therefore he that talks of ftrift Science, pre
tends to a kind of Omnifcience. All things are linkt together >
and every Motion depends upon many prerequired Motors >
fo that no one can be perfectly known fingly. We cannot
( for inftance ) comprehend the caufe of any Motion in a
Watch, unlefs we are acquainted with other dependent Moti
ons > and have infight into the whole mechanical contexture
of it > and we know not the moft contemptible Plant that
grows in any perfection, and exa&nefs, until we underftand
thofe other things that have relation to it j that is, almoft
every thing in Nature. So that each Science borrows from
all the reft, and we attain not any fingle one, without com
prehending the whole Circle of Knowledg.

I might fay much more on this Subject, but I may have
further occafion of fpeaking to it, under the fecond GeneraJ,
The Confideration

II. Of the Imperfection of our prefent Faculties j and
the malign Influence our Senfes and Affettions have upon our
Minds. I begin with the S E NS E S j and (hall take no-

notice,

Matters of Speculation;

tice, i. Of their Dulnefs > and 2. of their liablenefs to Er-
r0«r and Mifttk**

i. Our £?#/<?/ are veryfiant and limited > and the Operations
of Naturej#£n72and various. They are only its grtfjpr Inftm-
ments-,and ways of working that are/^/Jte the^r Threads,
and immediate Actions are out of reach ; Yea> it's greateft
works are perform'd by invifbl^ infinfible Agents.

Now moft of our Conceptions are taken from the to/f^and
we can fcarce judg of any thing but by the help of material I-
mages,that arc thence convey'd to us,T\KSeufej are theF0H«f#i«
of natural Knowledg •, andthe/wr^ and beft Thilofofby is to
be raifcd from the Pbwiomena-fis they prefent them to us : when
we leave tbefe&nd retire to the abftratted notions of our minds,
we build Caftles in the Air, and form Cbymerical Wwlds^ that
have nothing real in them. And yet when we take our ac~
counts from thofe beft Informers, we can learn but very little
from their Difcoveries. For we fee but thejhadowf) and 0wf-
fdej of things 5 like the men in T/^fo'/ Den, who faw but the
Images of external Objects, andbut/i? many as came in through
the narrow entrance of their Cave. The World of God> no
doubt, is an other thing, than the World Qi Senfe is > and we
can judg but little of its amplitude and glory by the imperfedi
Idea we have of it. From this narrownefs of our Senfes it is,
that we have been (b long ignorant of a World of Animals that
are with us, and about us, which now at laft the GlaJJefy that
in part cure this imperfedtion,have difcover'd > and no doubt,
there is yet a great variety of living Creatures that our beft In-
flruments are too groflto difclofe : There is Prodigious finmefiy
and fubtilty in the works of Nature, which are too thin for our
SenfeS)\vith all the advantages Art can lend them ; And many,
the greateft, and the beft of its Objects are fo remote that our
Senfes reach them not by any Natural or Artificial helps : So
that we cannot have other than ,/&<?*•* and confufed apprehenfions
of thofe works of Nature : And I fometimes fear, that we
fcarce yet fee any thing as it is* But this belongs to an other
confideration, vi«.

2. Our Senfet extremely deceive HS in their rifwrtx, and in-
formations^ I mean,they give occafion to our minds to deceive
themfelves, Tfay indeed reprefent things trurfj as they tppiw

D to

1 8 Aguvfi Confidence in Philofophy 5 ^£ff3^ i ,

to *J&fj»,and in that there is no deception'-* but iIien,we;Wg* the
exterior Realities to he according to thofe appearances^ and £fr£
is the Error and Mithke. But becaufe the 5f«p/ afford the
ground and occafwtt, and we naturally judg according to f^ir
imprci'Iions, therefore the fallacies and Deceits are imputed to
*#«> mifwformations' This I premife, to prevent a Philofo-
phical milhke, but ihall retain the common way of fpeaking,
and call thofe the errors of the tftfgjfft. That f&fp very fre
quently mifreport things -to us, we are allured even from them-
felves : aftraight ftick feerns crooked in the Water, and zfquare
Towre round at a diftance '•> All things are T?//0a> to thofe that
have the Jaundice^ and all Meats are bitter to the difaffctted
Palate: To which vulgar Inftancesit will prefently be an-
fwer'd, that the Senfcs in thofe cafes, are not in their jujl cir-
cumliaHces* but want the fit medium^ due diftance, and found
difpofition : which we know very well, and learn there was
fomewhat atnifs > becaufe our Senfes reprefent thofe things o*
therwife at othertimes : we fee the (tick isftraigbt when it is
em of the Water > and the Tower is fquare when we are near
it, Objedrs have other Colours, and Meats other ta/r<?/,when the
Body, and its Senfes are in their ufual temper. In fitch cafes,
Senfe rectifies its own miftakes, and many times one the errors
of another j but it it did not do fo, we mould have been al-
wayes deceived even in fj^Inftances : and there is no doubt,
but that there are many other like deceptions^ in which we.have
no contrary evidence from them to difabufe usjnot in the mat
ters of common Life,but in things of remoter fpeculation, which
this ftate feems not to be made for. The Senfes muft have their
du& medium^ and dijlance, and temper i if any of tbcfe are a-
mifs, they reprefent their Objeds otherwife to us than they
are: Now thefe^ we may fuppofe. they generally have, in the
neceffary matters of Life, if not to report things to us as they
are in themfelves, yet to give them us/S, as may be for our
accommodation, and advantage: But how are we aflar'd,
that they are thus rightly difpofedy in reference to things of
Speculative Knowledg ? What medium-) what diftance, what
temper is neceiTary to convey Obje&s to us juft/o, as they are
in the realities of Nature ? I obierv'd before that our Senfes
are fhort, imperfett-, and uncommenfurate to the vaftnefs and

pro-

I , And. Matters <?/ Speculation,

profundity of things, and therefore cannot receive the jufl T-
mages of them : and yet we judg all things according to thofe
confufed, and imperfeft Idtas, which muit needs lead us into
infinite errors, and miftakes.

If I would play the SceptickJ^ere, I might add, That no one
can be fure that any Objcdts appear in the fame manner to the
Senfes of other men, as they do to his : Yea, it may feem pro
bable, that they do not > For though the Images-) Motions, (or
whatever elfe is the caufe of Sence) maybe alikf as from therm
yet the reprefentations may be much varied according to the na
ture and quality of the recipient: we find things look other-
wife to us through an C^/ic/^Tube, then they do when we
view them at a ditfance with our naked eyes : the fame Ob-
jedr appears red, when we look at it through a Glafs of that
Colour, but green when we behold it through one of fitch
a Tindture. Things &$motbermfy when the Eye is dijlorted,
then they do, when it is in its natural, ordinary, pofture j and
fome extraordinary alterations in the Brain double that to us,
which is but zfmgle Objed: : Colours are different, according
to different Lights, and Pofitions > as 'tis in the necks of Doves,
and folds of Scarlet : Thus difference in circumftances alters the
fenjation'i and why may we not fuppofe as much diverpty in the
Senfes offeveral men, as there is in thofe accidents, in the per
ceptions of one ? There is difference in the Organs of Senfe, and
more in the temper and configuration of the invpard parts of the
Brain,by which motions are convey'd to the feat of Senfe>inthe
Nerve }s, Humours and£/>im/,in refped: of tenuity ^liquidity -^apti
tude for motion,znd divers other circumftances of their nature i
from which it feerns that great diverfity doth arife in the man
ner of receiving the Images, and confequently in the per
ceptions of their Objects. So then,though every man knows,
bow things appear to himfelf, yet rvbat impreiftons they make
upon the fo different Senies of another, be only k*tows certainly,
that is confdous to them And though all men agree to call the
i mfreffioH they feel from fitch, OT fitch an Object, by the fame
name « yet no one can affuredly tell but that the Sentiment may
be different > It may be one man hath the imprcflion of Green
from that, which in another begets the Senfe of Ttllow \ and
yet' they both call itCra^, becaufe from their infancy they

D 2 were

2 o AgAinfl Confidence /* Philofophy, $$$&% i ,

were wont to join that word to that Sentiment) which fuch an
Objed produc'd in their particular Senfe > though in feveral
men it were a very divers one. Tfe I know fome will think
hard to be understood j bat I cannot help that : Thofethat
Confider will find it to be very plain, and therefore I fhall fpmd
no- more words about it.

The Sum is, Our Senfes are good Judges tf Appearances^ as
they concern us : but how things are in themfclves, and how
they are to others, it (hould feem, we cannot certainly learn
from them : And therefore when we determine that they are,
and muft be according to the reprefentations of our individual
Senfes^we are very often groily deceiv'd in fuch fentences j to
which yet we are exceeding prone => and few but the moft exer*
cifed minds, can avoid them. Of this Tie give a great Inftance
or two..

i. It is almoft univerfally believM (at lead by the vulgar,)
that the Earth refls on t\\z Centre of the World j and thofe an
cient Philofophers have been extreamly hooted at,and derided,
that have taught the contrary doctrine: For my part,I (hall af
firm nothing of the main queftiombut this I fay,That the com*
mon inducement to believe it ftands ftill, viz. the T-eftimony of
Senfejs no argument of it: And whether the opinion of Pytha
goras, CopernicttSi'Det-Cartef^GaliUo^nd almoft all late Philofo
phers, of the w0fw*ofthe Earth, be true, orfalfei the belief
of its Reft, as far asitarifeth from the frifamd evidence of
Seme, is an error.

That there is fome common motion that makes the day,and
night and the varieties offeafons,is very plain and fenfible, but
whether the Earthy the Sun be the Body mov'd, none of our
Senfes can determine^ToSVtfp thcSunftandsftill dfoiaud noEye
can perceive its Attnal motion. For though we find, that in
a little time it hath changed its Pofithn, and refpett to us v yet
whether that change be caufd by its translation from «/, or ours
from if, the Senje can never tell : and yet from thi*, and tbi*
only, the greateft part of mankind believes its motion. On
the other fide, The Handing ftill of the Earth is concluded the
fame way > and yet, though it did move, it would appear fixt
to us as now it doth, fince we are carried with it, in a regular
and mod fimcouife, in which cafe motion isnotptrceivdy as

we

i. AnA flatters of SpecaLiti-un..

we find fbmetimes in failing in aShip* when the S/:?J;T/ fccr^
to move, and not that* Littus, Camfiq\ recedunt.

But I give another Inftance of a like deception i> it is, 2.
The tranflatint of our own pajfions to things without us : as we
judg Light and Heat, and Cold> to \>z formally in the £//«, F/n>5
and /4z> j when as indeed they are but our own perceptions. As
they are in thofe external Subjeds, they are nothing, bin fitch
or fitch configurations and motions in rnatter>but when theynwj^
on wx, they produce different fintiments, which we call £frjf,
and Light^dcc. This will appear to be true to any one that can
freely and attentively coniider it » and yet it will be thought fo
ftrange and abfurd by the generality of men, that they will af-
/oon believe with AnaxagorM, that Snow Is blackj as him that
affirms, that the Fire is not formally hot j that is, that the very
thing we/ff/ , and call Heat in our felves, is not jo in that body:
when as there^ it is but a violent agitation of thefitbtile , and ^/i-
z/i^ parts of matter, that in it felf is nothing lify what we
perceive from it, and call Heat : That we are hot our felves,
we feel i but that the Fire hath any fuch/0raM/ quality as is in
our Senfe, no Senfe can inform us i and yet from its fuppofed
evidence men generally fo conclude. Which is an other confi-
derable Inftance of thefalfe judgments we make on the occafi-
on of our Senfes.

And now, It is not only common understandings that are a-
bufed,and deceiv'd by their Senfesj but even the moft advanc'd
Reafons are many times mifled by them: And fince we live
the Life of Eeafls before we grow up to Men, and our minds
are Paffive to the impreflions of Senfe, it cannot be, that our
firft knowledg fhould be other, than heaps of Errour, and
mifconception i which might be rectified by our after-judg
ments-) but that 'tisanother unhappinefs of our natures, that
thufc early impreflions ftick by us, and we are exeedingly apt
pertinacioufly to adhere to them ; And though our improving
underftandings do in part undeceive us, and deflroy (bine gr&f-
fer errours i yet others are fo fallned, that they are never after
removed, or dilTetled. So that we are not quite weaned from
our Child- hood till we return to our fecond Infancy-* and even
our Grey-Heads out-grow not thofe errors, which we learnt
before the Alphabet. And therefore fince we contracted fo

many

2 ^ Ag&inft Confidence in Philofophy> iSffSJJ i .'

many prejudices in our tender years, and thofc Errors have
as plaufible an appearance, as ihe moft genuine truths, the
belt way to attain true Knowledg is wfajfend the giving our
confirm'd afTent to thofe Receptions, till we have looked them
over by an impartial inquiry , To reckon of them all as falfe,
or uncertain, till we have examin'd them by a/m-, and ttnpof-
fefi Reafon ; and to admit nothing but what we clearly, and
- di&Mt&lyptrceivt* This is the great K»te, in the excellent
Method of Ves-Cartes j but the pradife of it requires fuch a
clear, fedate zndintent mind, as is to befouled but in a very
few rare tempers 5 and even in them, prejudices will creep in}
and fpoil' the perfection of their Knowledg.

I might difcourfe next of thofe Errors that do arife from
t\\e fallacies of our Imaginations^ whofe unwarrantable com
petitions and applications, do very frequently abufe us : and in
deed, the fieafon of the greateft part of mankind is nothing elfe
but various Imagination , Yea, 'tis a hard matter for the beft
zndfreefl minds to deliver themfelves from the Prejudices, of
Phancy '•> which, befides the numerous kiTer Errors they beiray
us into,are great occafions 'particularly" of thofe many mitfakes
we are guilty of in fpeculating Immaterial Natures56c inquiring
into the Attributes of God , and we are much entangled, and
puzled by them, in all things we think, or fay about Infinity,
Eternity and Immenfity,zud moft other of the fublime Theories
both Gffb&fopbfr or Theology. But thefe all arife,either from
the falfe Images of Senfe, and the undue compofitions, and
wrong inferences that we raife from them j and therefore I
(hall not need make this a diftind: head from the other>of which
I have juft treated.

I come now, II. To confider the evil Influence our Affe-
ftions have over our Understandings, by which they are
great Reafons of our Ignorance, and Miftakes* Periit
Judicium ubi res transit in affettttm. That Jupiter himfelf can
not be Jf//£,and in Loz/f,was a faying of the Ancients, and may
be underftood in a larger Senfe then They meant. ?hat under-
flanding only is capable of pafling a juft Sentence, that is, as
^r/^/tffaithoftheLtfH's N»s ocvtu o^e|e6)s > but where the
Witt in&Pafiont have the cafting voice5the caufe of Truth is dcf-

• And Mi t rs of Speculation .

perate. Now this is the prefait unhappy (hte of Man* our
lower powers are gotten nppermo1^ and we fee like Men on
their Heads^ as Plato obferv'd of old, I'hjt on the right lwn£,
which indeed Is on the. left. The Woman in us Hill profecutes a
deceipt like that begun in the Garden ^ and we are wedded to
an Eve, as fatal as the Mother ofous Miferies. The Deceiver
foon found this foft place inddam^nd Innocency it felf did not
fecure him from tbis way of fedudion : We now fcarce fee any
thing but through our pafiions,that arc wholly blind,and inca-
pableiSo that the Monfters that (lory relates to have their Eyes
in their Breafls^ are pictures of us in ouiinvifiblefehes*

And now, all things being double-handed, and having af~
•pearances both of 7r#f/;, and Falfljood^ the ingaged arfedtion
magnifieth the/&#w of Truth ^nd makes the belov'd opinion ap
pear as certain. \ while the considerations on the otherfide being
lejfcned and negleded, feemas nothing,though they are never
fo weighty and con fider able. But I (hall be more particular
in the account of thefe Deceptions.

Our Affedtions ingage us. by our love toourfihes^ or o-
tbers > the former in the Infiance of, i. Natural dijpofition,
2. Cuftom and Education-, and 3. Intereft : the latter, in our
over- fond Reverence to 4. Antiquity and Authority.

i. There is a certain congruity offome opinions to the parti
cular tempers of fome men : For there is a complexion^ and tern-
ferament in the mind&s well as in the body : And the dpdrrines
that are fuited to the genius, andfpecial difpofitionof the
undrrftanding, rind eafy welcom, and entertainment : where
as, tbofithztarecppoftetoiti are rejected with an invincible
contempt and hatred. On this account we find men taking
in fome particular Opinions with ftrangc pleafure and fatisfa^
6tion, upon their fir ft propofals ; when they are incurably
barred up againft others, that have the advantage of more
feafon to recommend them. And I have obferv'd often,
that even fome Theories in Philofophy will not lie in
. fome minds, that are other wife very capable and ingeni
ous : of which I take this to be a confiderablc In (la nee,
That divers learned men profefSjThty cannot conceive a Spirit
(or any being ) without extern > whereas others fay, They
cannot conceive, but that whatever is extended is impenetrable,

and

2 4 lAgimfl Confidence in Philofophy, J6fla^ i V

and confequently corporeal > which divcrfity I think, I have
rcafon to afcribe to fome difference in the natural temper of the
mind.

2. But another very fatal occafion of our miftakes, is the
great prejudice of Cttftom and Education : which is fo unhap
pily prevalent, that though the Soul were never fo truly
ciy^Qovy^iiAfjwcr&ov (as the PhilofophercalPd itj an un
written table in it felf } yet this doth very often fo fcribble on
it, as to render it incapable of other impreifions : we judg all
things by thofe Anticipations ; and condemn^or applaud them,
as they dirTcr5or agree, with our rirft Opinions. 'Tis on this
account that almolt every Country cenfures the Lan>s> Cuftorns^
and Dottrines of every other? as abjurd> and unreasonable, and
are conrirm'd in their own follies beyond poffibility of con
viction. Our firft Age is like the melted wax to the prepared
Seal, that receives any impreflion •, and we fuck in the opini
ons of our Clime and Country, as we do the common Air,
without thought,or choice \ and which is wor(e,we ufually fit
down under tho(e Prejudices of Education and Cuftom ail our
Lives after: For either we are loth to trouble our felves to ex
amine the Doctrines we have long taken for granted,or we are
(car'd from inquiring into the things that Cuftom and com
mon Belief have made Venerable and Sacred. We are taught
to think, with the Hermit, that the Sun (nines no were but in
our Cells,and that "truth and Certainty are confin'd within that
Belief,in which we were firft intruded. From whence we con-
tradfr an obftinate adherence to the conceits in which we Were
bred; and a refolv'd contempt of all other Doctrines : So that
what Aftrologers fay of our Fortune s^nd the events of common
life, may as well be faid of the opinions of the moft, that they
are written in their Stars, having as little freedom in them as
the effects of Deftiny. And fince the Infufions of Education
have fuch intereft in us, are fb often appeaPd to as the dictates
ot Truth, and impartial Reafon , 'tis no wonder we are (b fre
quently decciv'd, and are fo imperfect in our Knowledg. An
other caufe of which is,

3. The power that Intereft hath over our Affections, and
by them over our Judgments. When men are ingag'd by
tbif, they can find Truth any where i and what is thought conve
nient

Matters of Speculatioti^

•nient to be true,will at lad be believed to befo. Facile credimus
quod volumus. So that I do not think, that the learned A(-
fertorsofvain, and falfe Religions, and Opinions, do always
.profefs againfl their Confciences i rather their Intereft brings
their Confciences to their Profeffion ; for this doth not only
corrupt Mens Pra&ifejxit very often pervert their Minds alfo,
and infenfibly miikad them into Errours.

4. But our Affettions mifguide us by the reipedr we have to
others^ as well as by that we bear to our felves : I mentioned
The Inftancesof^«f/£«i*y, and Authority* We look with a
fuperftitious Reverence upon the accounts of pail Ages, and
with a fuperciliousSeverity on the more deferving produces oi
our own : a vanity that hath polled all times as well as ours \
and the golden Age \vzsneverprefent. For as an inconfidera-
ble Weight by vertue of it's dillance from theCentre of the Bal-
lance will out-weigh much heavier bodies that are nearer to iti
fo the moil light, and vain things that are far off from the pre-
ient Age,have more E(!eem>and Veneration then the moil con*
/iderable, and fubftantial that bear a modern date : and we ac
count that -nothing worth, that is not fetcht from a far off j in
which we very often deceive ou-r felves as that Mariner did,
that brought home his Ship Fraught with common Pebbles
from the Indies. We adhere to the Determinations of our Fa
thers as if their Opinions were entail'd on us> and our Concep
tions were ex Traduce.

And thus while every Age is but an other (hew of the former^
'tis no wonder that humane fcience is no more advanced a-
bove it's ancient Stature: For while we look on fome admired
Authors as the Oracles of all Knowledg, and fpend that time,
and thofe pains in the Study and Defence of their Dodrrines,
which (hould have been imploy'd in the fearch of Truth, a'nd
Nature > we mull needs ftint our own Improvements and hin
der the Advancement of Science; Since while we are Slaves to
the Opinions of thofe before us. Our Difcoveries, like water
will not rife higher then their Fountains>and while we think it
fuch Preemption to endeavour beyond the Ancient s^ we fall
fhort of Genuine Antiquity, Truth: unlefs we fuppofe them to
have reach't perfection of Knowledg in fpight of their own ac
knowledgments of Ignorance.

E And

1 6 'Againjl Confidence in Philofophy 5 ^gff jg r .

And now whereas it is obferv'd, that the Mathematics and
Mechanic^ Arts have confiderably advanced, and got the ftart
of other Sciences-, this may be confidered as a chief caufc of
it, That their Progrefs hath not been retarded by this reve
rential awe of former Difcoveries : 'Twas never an Heretic to
out-limn Afelles, or to out-work the Obelisks : GaliUw>
without a Crime, out- fiw all Antiquity, and was not afraid
to believe his Eyes, in reverence to Ariftotle and Ptolorny. 5Tis
no difparagement to thofe famous Optick GlaiTes that the An
cients never us'd them ; nor are we jhy of their Informati
ons, becaufe they were hid from Ages. We believe the polar
vertue of the Loadftone, without a Certificate from the day.es
of old, and do not confine our felves to the file condudl of
the Stars, for fear of being wifer than our Fathers. Had
Authority prevail'd here, the fourth part of the Earth had been
yet unknown? and Hercules Pillars had ftill been the Worlds
Ne ultra : Seneca's Prophefie had been an unfulfird Prediction*
and one Moity of our Globes an empty- Hemifihere.

"Tistrue, we owe much reverence to the Ancients, and
many thanks to them for their Helps and Difcoveries i but
implicitly and fervilely to Cubrnit our Judgments to alirOpini-
ons, isinconfifkat with that refpedfc that we may* and ought
to have to the freedom of our our own Minds-, and the dignity-
of Humane Nature. And indeed (as the great Lord ~Bacon
hath obferv'd ) we have a wrong apprehenfion of Antiquity,
which in the common acception is but the nonage of the
World. Antiquitas Jeculi eft juventtu Mundi : So that in thofe
Appeals, we fetch our Knowledg from the Cradle, and the
comparative infancy of days. Upon a true account, the pre*
fent Age is the greateft Antiquity \ and if that muft govern
and fway our Judgments, let multitude of days freak* If we
would reverence the Ancients as we ought, we fhould do it by
imitating their Example, which was not fupinely and fuper-
ftitioufly to fit down in fond admiration of the Learning of
thofe that were before them, but to examine their Writings,
to avo: d their Miftakes, and to ufe their Difcoveries, in order
to the further improvement of Knowledg : This they didiefpe-
cially the Philofopher Ariftotle ufed the moft freedom in cen-
furing and reproving the fuppofed Errors and Miftakes of the

elder

Mutters of Speculation/ 27

elder Philofophers, of any that ever had that Name : And
therefore there is the lefs reafon why Men (hould make his
Writing 7Vxf«4ry, and as it were infallible, without daring
to ufe the liberty that he taught by his practice.

It was from this (ervile humour of idolizing fome fortunate
and famM Authors, that arofe that (illy vanity of impertinent
Citations^ and alledging Authorities in things, that neither
require nor deferve them. The Man, no doubt, thought
the faying to be Learning, and an Elegancy, That Men have
Beards, and that Women have none i when he had quoted Bezt
for it : and that other aim'd to be accounted no mean Clerk,
that could fay, Pax res bona eft^ faith St. Auftin : This folly,
as ridiculous as it is, was once very common among thofe that
courted the reputation of being Learned i and it is not quite
worn out of ufe yet among the Vulgar of Scholars, though
all the wifer have outgrown, and do defpife it j And the reft
will do the fame, when they come to coniider, how vain and
inglorious it is, to have our Heads and Books laden, as Cardi
nal Campew his Mules were, with old and ufelefs Luggage.
And if the magnificence of many Pretenders to Knowledg
were laid open, it would amount to no more, than the old
Boots and Shooes of that proud and expos'd Ambafladour.
Methinks it is but a poor eafie Knowledg that can be learnt
from an Index '•> and a mean ambition to be rich in the In
ventory of an others Treafure. Authorities alone make no
number-) unlefs evidence of Reafon (land before them, and all
the Ciphers of Arithmetic^ are no better than a fingle no
thing.

But I return to the confederation of Antiquity : If we im
partially look into the Remains of ancient days, we mall find
but little to juftifie our fo ilavifh a veneration of them : For
if we take an account of the date of Science from the begin
ning, and follow the Hiftory of it through the moft famous
Times, we (hall find, that though it hath often changed its
Channel, removing from one Nation to another » yet it hath
been neither much improved^ nor altred, but as Rivers arc in
pafling through different Countries, viz. in Name, and Me
thod : For the fucceding Times fubfcribing to, and copying
out thofe that went before them, with little more than verbal

E 2 Diver-

28 tyrinft Confidence in PKilofophy, jgfTag rV

Diverfity, Knowledg hath ftill been really the fame pcor and
mean Thing, though it hath appeared In pompous Cloathing,
and been dignified by the fervices of many great and renowned
Names. The Grecian Learning was but a Tranfcript of the
Chaldean and JEgyptian '•> and the Roman of the Grecian : And
though thofe former Days had, no doubt, many great Wits,
and thofe that made noble Difcoveries > yet we have reafon to
think that the moft coniiderable and mod worthy of them,
have peri&t and are forgotten. For as the forementroned
great Man, the Lord Bacon hath obferv'd, TZMK, as a River*
brings down to us what is more light and fuperficial, while
the Things that are more filid and fubftantial are funk and
loft.

And now after all tbu, it will be requisite for me to add,
That I intend not thefe Remarquesin favour of any new Con-
aits in Theology, to gain credit to fitch by difparaging Chrifti-
an Antiquity : No, Here the old Paths are undoubtedly befty
quod verum id print : And I put as much difference between
the pretended New Lights^ zndOldfruth) as I do between
the S##and an evanid Meteor : Though I confefs in Pbilofo-
fby I am a Seeder. Divine Truths were moft' pure in their
Beginnings > they were born in the fulnef? of time *, and, (as
fome fay the Sun was Created) in their Meridian Strength
and Luftre : But the Beginnings of Pbilofopby were in a very
obfcure Dawn^ and perhaps 'tis yet fcarce Morning with it.
And therefore what we cannot find among former Inquirers,
we are to (eek in the Attempts of more Modern Men-> and in
the Improvements of nearer Ages : And not be difcouraged
£> by the Old £aw^ Nil diRum quod non dittum priitf. For as
to Knowledg, there is no doubt but there are many things new
under the Sun, and tbi? Age hath fhewn many Novelties even
in the Heavens above?1 &c.

I have thus (hewn thee How our Senfes and Affe&iont mif-
lead our Undertiandings,and foare great occafions of our Ig
norance and Errors 5 to which I may add,

III. That the Undemanding more immediately contributes
to its own Deceptions, through its "Precipitancy, and baft in
concluding* Truth is not to be attained, without much cloje

and ;

I • rdad Matters of Speculation^

and fevere inquiry : It is not a wide Superficies^ eafie to be
feen, but like a Point or Line that requires Acntnefs and I?*'
fftffifltf todifcover it » which is the more difficult, becaufe it
is fo mingled with Appearances and fpecious Errors, like the
Silver in Hiero's Crown of Gold > or rather like the Grains
of Gold in a M*ftof bafer Mettais y It requires much C^rr,
and nice Obfervation to extrad and feparate the precious Oar
fromfo much vile Mixture i fo that the Underftanding muft
be patient, and n?<*yy, and thoughtful in feeking Truth •, It
mutt gofkpby fkp, and look every way, and regard many
Things: It muft dillruft Appearances, and befhy of AlTenf,
and conilder again and again before it fixeth. This Method
is necefTary to the attainment of Knowledg ^ but the Mind is
generally indifpofed to fo much Labour and Caution. It is
impatient of fufl>enee? and precipitant in concluding > averfeto
deep Meditation, and ready to catch at every Appearance :
And hence alfo it is that we embrace Shadows of Fancy and
Opinion, and mifs of true and fubftantial Knowledg.

Having now given Inftances of the Imperfection of our pre-
fent Knowledg, and (hewn fome of its Caufes, which are fur
ther evidence of it * I come to offer a few Considerations on
the whole, fcgainft Dogmatizing^ and Confidence in uncertain
Opinions. As,

i- Confidence in Philofophy^ and Matters of Doubtful Spe
culation betrays a groiTer, and more ftupid fort of Ignorance j
For 'tis the firrt ftep of Knowledg to be fenfible that we want
it : Themoft exercifed Underfiandings aremoftconfcious to
their Imperfe&ions i and he that is ienfible of the frequent
failings of his Judgment, will not lean with much truft, and
aflurance on that which hath fo often deceived him, nor build
the Caftle of his intetiettual Security in the Air of Opinions :
But on the other fide, the fhallow, unthinking Vulgar, are
fure of all things, and beftow their peremtory, full aflcnt on
every flight appearance. Knowledg is always tnodeftznd wary \
but Ignorance is bold and prefuming, as Ariftotle hath obferv'd
of the confidence and forwardnefs of Youth. Thus thofe that
have always Hv'd at home, and have never feen any other
Country, are confidently perfwaded that their own is the keft i

whereas

-Jig/a #p Confidence m Philofophy >

whereas they that have travel'd, and obferv'd other Places,
fpeak more coldly and indifferently of their native Soils -, and
fo thofe confined Underrtandings that never looked beyond the
Opinions in which they were bred, are excedingly affur'd of
the Truth, and comparative excellency of their own Te
nants ', when as the larger Minds that have travaiPd the divers
Climates of Opinions, and confider'd the various Sentiments
of inquiring Men, are more cautions in their Conclujions, and
more fparing in pofitive Affirmations. And if the Dogma-
tift could be pcrfwaded to weigh the Affearances of Truth
and Reafon, that are in many **Jwr Opinions that he counts
unreasonable and abfurd, this would be a means to allay, if not
to cure his Confidence.

2* Dogmatizing in things uncertain, doth commonly inha
bit with untamed Pajfions, and is ufually maintain'd upon the
obftinacy of an ungoverd Spirit. For one of the firft Rules in
the An of Self -Government, is, to be modeft in Opinions :
And'f&tf Wifdom makes Men confederate and wary, diftruftful
of their own Powers, and jealous of their Thoughts : He
that would rule himfelf, muft be circumfpett In his Actions,
and he that would be fo, mult not be bafty, and over-confident
in his ConclufionSt JTis Pride, and Preemption of ones felf
that caufeth fuch forwardnefs and aflurance } and where thole
reign, there is neither Venue nor 'Reafon j No regular Govern
ment, but a miferable Tyranny of Pajfion and Self-will.

3. Confidence in Opinions, is 'the great difturber both of
our own Peace, and of the quiet of other Men. He that <*/-
firms any thing boldly^ is thereby ingaged jgainft every one
thatoppofethit , He is concerned, and undertakes for his Te-
nent, and muft fight his way : He confronts every different
Judgment3and quarrels all Diffenters •» He is angry that others
dp not fee that, which he prefumcs is fo clear •» he clamours
and reviles i He is ftill diluting, and ftill in a ftorm : He can
not bear a Contraction^ nor fcarce a Sufience of Judgment. So
that his Peace is at every ones Mercy, and whoever will crols
his faying, throws him into the Fire, and deftroys his Quiet :
And fuch a Man need not be more miferable. On this account
the Stoicfy afTt&ed an indifferency and neutrality in all Things,
as the only means to t^ freedom from Paffion and Vifturbance,

which

; rAnd Matters of Speculation; 3 Y

which they fought : and if there be any repofe attainable by
(he Methods of Reafon, there is nothing ib like to afford it,
as unconcernment in doubtful Opinions. The contrary Zeal
and affurance, as it robs every Man of his private happinefs,
fb hath it deftroyed the Peace of Mankind : It hath nude the
World an Aceldama, and a Babel. For tbii is the ground of
all the Scbifmsi and ftrivwgs of Scdrs, that have till'd our
Air with Smoke and Darknefs j yea, and kindled the fierce
Flames that have confumed us. Every vain Opiniator is as
much aflitred as if he were infallible j His Opinions arc
7V«/J?/, certain Ttruthsy Fundamental Ones » and the contrary
Dodrrines Heretical and Abominable. Hence arife Dilutes,
Hatreds, Separations^Wars, of which we have feen, and yet
fee very much » and God knows how much more we may :
Of all which Mifchiefs here is the Gronnd, viz. Mens pre-
fumptions of the certainty of their own Conceits and Ways :
and could they but be induced to be modejt in them, and to
look on them with the eye of lefs affurance, it would abate
their Heats and Animofities^ and make way for Peace, and
charitable Agreement in the things that are undoubtedly Irwf,
and Good.

4. Confidence in Opinions is ill Manners, and an affront to
all that differ from us i For tlv^ Dogmatift chargeth every one
with Ignorance and Ewr, that fubfcribes not his Saying^ In
eflfed, he gives the lie to whofoever dares diflent from him ;
and declares that his Judgment is fitteft to be the Intellectual
Standard. This is that Spirit of Pride and TLudenefa that
faith to every different Apprehender, Stand ojf, I am more
Orthodox than thou art -, a Vanity that is worfe than any fimple
Error.

5. Dogmatizing^ and Confidence in doubtful Tenents, holds
the Opiniator faft in his Mifconceits and Errors. For he that
is confident of all things, is unavoidably deceiv'd in moft i
and he that affures himfelf he never errs, will always err : His
Preemptions will defeat all attempts of better Information.
We never feek for tbat which we think we have already, but
rejedfc thofe Aids that make promife and offer of it. And he
that huggsKtfflify and Faljhoody in the confidence of undoub-
ted •*!- ^ ^ Science, is commonly intra&able to the Me
thods

'Jgaivft Confidence in Philofophy, ;6ffap I?

thods that (hould re&itie his Judgment. Ignorance is far foo-
ner cared, than falfe conceit of Knowledg : and he was a very
wife Man that faid, T'kr? # tfwr? 60/>£ of <* Fooly than of him
that it wife in bu own Eyes.

6. Dogmatizing (hews Poverty , and narrownefs of Spirit:
There is no greater Vaffallage, than that of being enilaved to
Opinions. The T>ogmatiji is pent up in his Prifon, and fees
no Light but what comes in at thofe Graces. He hath no li
berty of Thoughts, no proftett of various Objetts : while the
considerate and modeft Inquirer, hath a large Sphere of Motion,
and the fatisfaclkm of more of en Light > He fees far, and
injoys the pleafure of furveying the diners Images of the Mind.
But the Opiniator hath a poor forivefd Soul, that will but juft
hold his little Set of Thoughts : His Appetite after Know-
ledg, is fatisfied with his few tJWiifljromes, and neither knows
nor thinks of any thing beyond his Cottage and his Rags.

I might fay a great deal more to the fhame of this folly,
but what I have writ will be enough for the Capable and Inge
nious 5 and much lefs would have been too much for others.

And now when I look back upon the main Subject of thefe
Papers, it appears fo vajl to my Thoughts, that me-thinks I
have drawn but a Cockle- jhsll of Water from the Ocean : What
ever I look upon, within the Amflitude of Heaven and Earth9
is evidence of Humane Ignorance : For all things are a great
Darfyieft to us, and we are fo to our felves : The plaiueft
things are as obfcure-, as the moft confeffidly myfterious i and the
Plant f we tread on are as much above us, as the Stars and Hea
vens: The things that touch us, areas diftant from us as the
Poles-) and we are as much Strangers to our fdves> as to the
People of the Indies. On review of which, me-thinks I
could begin anew to reprefent rthe imperfection of our Know
ledgi and the vanity of bold Opinions-, which the Dogmatics
themfdves^<?;M0#/?rtff*>, while each Difputer is confident^ that
the others confidence is vain, from which a third, with more
reafoa, .may coriclude the fame of the confidence of both;
And one would think there (hould need no more to bring thofe
allured Men to modeft Acknowledgments, and .more becom-
ruing Temper than thti> That there, is nothing about which the

Reafon

* • 4#d Matters of Speculation. 3 3

Reafon of Man is capable of being employed, but hath been
the Subjedl of Dilute-) and diverfi apprehenfion : So that the
Lord Montaigne hath obferv'd, Mankind is agreed in nothing^
vo not in ibis, 'Ibat tbe Htavens are over us ; Every
rnoft differs from another, yea and every Mm from himfelf>
and yet every one is allured of his own Schemes of conje-
dhire, though he cannot hold that AfTurance but by this proud
Abfurdity? That be alone is in tbe rigbty and all tbe reft of tbe
World mistaken. I fay then, there being fo much to be pro
duced both from the natural and moral World, to the jbame
of boafling Ignorance '-> 1 cannot reckon of what I have faid
but as an imperfeft Offer at a Subject, to which I could not do
right, without difcourfing all Things : On which account I
had refolvM once to fufFer this Trifle to pafs out of Print and
Memory: But then conildering, that the Inftances I had gi
ven of humane Ignorance were not only clear ones, but fucb
alfo as are not ordinarily fufpeded i from whence to our fliort-
nefsin other things, 'tis an eafie Inference i I was thence in
duced to think it might be ufeful to promote that temper of
Mind that is necefTiry to true Philofophy and right Know-
Icdg.

OF

O F

SCEPTICISM

• X "'"'' AND --. : '

CERTAINTY.

F *

<1

a.

O F
SCEPTICISM and CERTAINTY:

In a fliorf Reply
To the Learned Mr.

Tb 4 Friend.

SIR,

I Here fend you a Supplement to the former Effay. About
two years after my Vanity of Dogmatizing was fir/i prin*
fed, there appeared a Book written in Latin againft it,
which had this Title, S C 1 RIy fivefcepties & fiepticorttm
a jure Vifyutationti exclttpo. The Author was that Learned
Man, who hath publifht fo many Writings, and is To highly
celebrated by Sir Kenelm Digby v efpccially famous for his
Trad de Mundo : He calls himfelf fometimes Thomas ex Al-
bits Eaft Saxowtm ', in other Writings, and particularly in tbu*
Thomas Albius : His Englifh Name is IbomM jyhite, a Roman
Catholick, and famed Writer for that Church, though cen-
fured for fome of his Doctrines at Rome. I writ a civil An-
fwer to his Book, which was annext to the Vanity of Dogma-
tizing-> reprinted 1665.

That Anfwer was in Englifh, bccaufe the Difcourie it de
fended was fo » and I did not think the Matter worth the
Univerfal Language : Befidcs, I was induced to reply in that

Tongue^,

37

3 § J (y Scepticifm and Certainty, ;Cflf3£ 2V

Tongue, by the Example of a Noble Philofbpher, one of the
great Ornaments of his Age,and Nation, who had then newly
anfwcr'd a Latin Book, written by one Liaffsagainft him, In
Englifh. About the firtie time that my Reply was printed,
his SClRI-.came forth again in our Language, whether
tranflated by himfelf, or any Difciple of his, I do not know >
The Title was, An Exclttfwn of Sceptic^ from all title to
Difpttte : being an Anfaer to the Vanity of Dogmatizing : by
Thd* White. Now becaufe there was nothing of Reply -in
that new Edition of 'his Book, I thought to have concerned
my ftlf no more about it : but having made you a promife of
fome Notes concerning Scepticifm and CertaintyJ. have thought
fit to treat of thofe Matters by way of fuither Anfwer to
that Learned M^n.

He principally infill? on three things. ( i. ) The Charge
of Scepticifm. ( 2. ) The Accoumtablenefsof thofe Philofo-
phical Diffi.ulties I have mentioned, as tilings not yet refilv'd.
And, (3.) The Defence of Ariftotle. The firft is the Sub-
j: -& for which I ftand irgag'd to you i and the ficond belongs
to it, and will be a very feafonable, if not neceflary Supple
ment to the ElLy againd Confidence in Philofophy* But for
the third-, I (hall refer you to what I have laid in my other
Anfwer, and in my Letter concerning Ariftotle » being not
willing. to meddle any furthepin Affairs of that nature.

I. The .charge of lrcnUidfnt feems to be -the main
thing : For, bciidcs that Jt makes up the Title, the Author
hith been plcasM to write a folcmn Warning to the Youth of
the Univeriiues, on the occafion of my Book, which he calls
Vkus Glanvillanum, in the firft page of his Preface > and de
clares this pretended Scepticifm of mine to be the occafion of
his ingagemcnt, in the rirft paragraph of his Difcourfe.

Now becau(e a great and celebrated Philofopher, with whom
I am not fit to be nam'd, is brought in as the Reviver of this
d'.adly Scepticifm, which I am fuppofed to endeavour to ad
vance after him i I fhall repeat the whole PaiTage, that I may
the rctter vindicate both him and my felf againft this Ob
jection i and treat a little of this fo common Imputation,
.which is almoft every where alledg'd againft all Free Pbilojo-

pbers,

jSO&t 2 • Pf Scepticifm a»£ Certainty, 35

fbcrsy who dare think or fay any thing that Arijhtlc hath not
taught. The Learned Man O^jeds thus, p. i.

c Scepticifm born of old by an linfucky rnifcarriage of Na-

4 ture, for her own credit carried off the Tongues of the Elc-

c quent, where it had long been fofter'd and buried by the

fteadinefs of Chriftian Faith > this Monger fnatcht from the

Teeth of Worms, and 'Infedts,. Peter Gaflendusy a Man of a

moft piercing Sagacity, of neat and copious Eloquence, of

moft plealing behaviour and wonderful diligence, by a kind

of Magick, hath endeavour'd to reficre agaia to Life. He,

* a Perfon f which is the firangeft of all ) inofi tenacious of
e Catholick Faith, and never fufpeited guilty of mifchievous
c Tenents: whereas, yet, this Scepticifm. is the Mother of
( infinite Errors, and all Hercfies, and that very fiducing Phi-
' lofopbyy and vain Fallacy which the Saints warned by the
c Apoftles have taught us to beware of. Her this Man., other-
c wife eminent, in his paradoxical Exercitations ^againfl the
4 • Ariftotelians, hath dared to txpofe, not vailed as before,
c and wandring like a Quean in the dark, but bold-fac'd, and
c painted, to the Multitude, and Market-place.

c By his example, the Author of the Vanity of Dogmati*;

* z>ing^ hath produc'd her amongft us beauteouily trickt up,
c'in£nglim: He too a great Mailer of Wit and 'Eloquence >;
''nor indeed are valt Mifchiefs to be dreaded from vulgar.
tf Heads. *fhis is tlw occafton of my tinder taking* —

This is the Charge > but the flvere imputation is fwectned;
by many very kind words of commendation, which arc mod
juftly due to tKe renowned Gfifftndut) but given gratify and
undefervedly to the Author of the Vanity of Dogmatizing..
Inanfwerto this charge, I (half fee down my Thoughts of.
Scepticifm and Cer^ainty^ Subjects well worth coniidering.

The word Scepticifm is derived from S^TTTD^/, which fig-
nifies to [peculate y to lool^ about y to deliberate * An ancient
Sed: of Philofophers were hence calPd ^.yjinn^oiy Sceptickj > ,
as alfo zytTtintooiy Seekers* 'ATro^MTi^, Doubters > and nug'-
^cV&oly PyrrbonianSy from Pj'rr^the firft noted Author of this
Seel:. This Pyrrba lived about the time of Alexander the
Great, and was born at Eli* : He was at rirn; a Painter i fome
fay an ill one j and yet he had better have fo continued, for

his

40 Of Scepticifm and Certainty.1 1&te$ 2 .

his Philofopby was worfe than his Painting. He feems to me,
according to the account we have of him, to have been a g: ofs
and humourfome Fanatick > efpecially if that be tiuethatis
related by Laertius, That he fhun'd and heeded nothing, and
..would not rtep.aiide out of the way for Waggons, Precipices,
or Dogs>fo that he was follow'd and lookM alter like an Ideot,
and a Chi!d,then whom his Adtions were more ftupid: Betides
which teftimony, we have a worfe character of him from
Arifiocles, Xpvjscv *&') XT* eu^fcv— ,z>f«. That he neither inven
ted, nor writ any thing that was good, but railed both at Gods
and Men. And yet it (hould feem, by the honour his Country
did him, that he was not fo very a Sot as fome thought, and
as divers PafTagesin the Story of his Life fpeak him : For he
was made High PrieB, and great Immunities and Privikdges
given to Philofopheis for his lake. But I have nothing to do
with the Story of his Life : His Difciples were many, the
moft eminent of them reckon'd by Ltenius \ but none hath
left fo exad: an account in writing of theSceptick^~Do£trinef,
(if they maf be fo call'd ) as Srxtus Empiricits* one much
later than thofe Sedators of Pyrrho. The chief ground of
Scepticifm he faith, is this, nocvn Koyoc \6y&> J<r(gH avr/M,a-
TDC/, That every jreafon hath an equal one oppofite to it : So
that they gave no aflent to any thing. They allow'd Appea
rances, but would not grant, that things reaVy are in themfelves
as they appear to our Senfes : or that we can by our Reafons
juds any thing truly, and certainly of them : That there is
nothing fair or foul, juft or unjul}, nothing <irue or real in
anything^ as Lwtius fpeaks of the belief of Pyrrhj. And
therefore their Phrates were, ^ /xorMov, that is, Not more
this than that, la^c, £j x la'^a > perhaps, and not perhaps •
viz* perhaps it is, perhaps it is not. 'ETri^, I fufpend >
fc^v o£/£&, I determine nothing > £ x#TaA<x/i€0a'6>, I com
prehend not. And for fear they fnould be Dogmatical, even
inthefe Phrafes, Ewpericus faith, Tiiat they do only declare
their prefent AiFcdtions, expreflinghow things appear to them,
without deter-miningany thing, and even not determining (b
much as this, I determine mtlring*

Now betides the profiled Difciples of this Sedr, divers
other ancient Philofophers fpoke doubtfully, and unrefolvcdly

of

. Of Scepticifm And Certainty,

of things : and Cicero in LicttVtts faith thus of Embedocles ;
Empedocles, ut ixterdum miln fttrere videatur, abjlruja effi em-
via, ttihil ws ftntire^ mini cernere-) mini omnino qttjle fit puff;
reperire. Sextus Empirictts mentions divers others, who it
feems were thought to be Sceptickf, or very near them > as
Heraclitus, becaufe he taught that Contraries are in the fame
thing: 'Dcmocritus^ for denying Hony to be fwect or bitter :
The Syrenaic]^ Se£t, holding that only the Aflkdtions are com
prehended : Protagoras, for making the Phenomena particular
to every tingle Perfon. But all thefe he (hews to have been
Affertorsi and very different from the Vyrrhovian Sed. He
inquires alfo of the Academic}^ Philofophy, how it agreed
with, or difagreed from the Sceptic^. Thefe Philofophers
were reputed anciently, and by fome ever iince thought to be
too much addi&ed to that way. But Sextus clears them from
it, beginning with Plato the Founder of the firft School, of
whom he faith, That though in his Gymnafticks> where 50-
crates is brought in deriding the Sophifts, he hath the Scep-
tick, uncertain Character » yet in declaring his Opinion, he
was a Dogmatiji '<> particularly in his Do&rines of 7<£e#, Pro-
•vidence, the preference of a Life o>t Vertue : Which if Plato
alTent to as cxiftent, he affirms dogmatically j if as probable-,
he differs from the Sceptic^ in preferring one Opinion before
another. Thofe of the New Academy fay all things are in-
comprebenfible^ in which, faith Sextitf, they differ from us, be-
caufe they affert ih'n > but we do not ^novp but that they may
be comprehended. They differ alfo in afferting Good, and
Evils, and that fome things are credible, others not; where
as the Tyrrhenians count all to be equal. To this purpofe he
fpeaks of them : But for the middle Academy founded by Ar-
cefilaus hefaith, that that Philofopher5sl«/r;f«f**0;/, and theirs
were almoft the fame, in that Arceflatts alferted nothing of
the exiftencci or non- exigence of things, not preferring one
Opinion before another, but in all things fitfpending. Which
he did to make tryal of his Diiciples, whether they were
capable of the Doftrine of P/..-f<?, which he taught to his
Friends.

Thus that famous Sceptick doth honour to the memory of
thofe Ancients, by endeavouring to take what he thought to

G be

Of Scepticifm^ Certainty.

be credit from them 5 which indeed was ever a difgrace, and
ought to be fo efteemed ftill. For thofe Pyrrhojtians^hzt were
of the rishtlirain, feem to me to have been a fort of coned-
ted Hnmorijh, that took a pride in being fingular, and ven
ting ftrange things s oppofing all knowledg, that they might
be thought to have the moil, and to have found OIK that uni-
vcrfal ignorance, and uncertainty-) which others could not fee
far enough to defcry. Which way of pretended Philofophy,
as it gratified their pride, fo it ferv'd their malice and ill-
nature, which delights much in the Spirit of Contradiction,
and contempt of other Men. This they fhew'd in great de
gree according to Laertiujj who faith, ivy Sits 3 Ws" Styfjux-
TiMOij*. fcTrtlcpteJVOV > They accounted all Fools that were not of
their own Party. So that they were in no wife to be reckon'd
as Philofophers j avapSottv jji e5VTzx$ r& (pi Koawp&v ap>^s ,
as Ariftocles fpeaks in Enfebius i For they pluckt up the Prin
ciples of Philofophy by the Roots. And indeed their doubting
and fufrettfion was not in order to the forming a fitrer Judg
ment, but a refolution to fit down for ever in defpair of
Knowledge And therefore they were very improperly cal I'd
WwnxAi, Seeker/, fince their great Principle was, that no
thing was to be found. Upon the whole, it was not without
caufc that Cicero, Ariflocles, and other fober Philofophers fpoke
of their way as down-right madncfs » and we have great rea-
fon to believe fo of the Founder of the Sect, if that be true
which is related by Laertiw, and others, of his warning a
Sow, and running into theF0r«w with a Spit of Meat in his
hand after the Cook that had offended him • a thing very un
becoming the ProfefiTor of the fo much talkt of crnx^^iot, or
freedom from difturbance. And his unconcernment another
time was as fottifh, when he pad on, and would not help or
take notice of his Friend Anaxarcbus, when he was fallen in
to a Ditch \ which wzsbruitifb ftupidhy, rather than Pbilofo-
fbical Indifference. And indeed this Seel: indeavoured to di
vert themfdves of Humane Nature, as Pyrrbos anfwer im
plied, when he was upbraided for avoiding a Dog, -viz- that
'twas hard wholly to put off Man * and fo they were deftru-
ftive to the Societies, and all the Intereftsof Mankind : This
I fay upon the fuppoficion that they were in earne/l, and be-

luvd

Sccpticifm <^ Certainty. 45

tbemfelves > but I incline to think, that they were only
hnmourfom, and conceited Fellows » rather than I will fay that
they were abfolutely diftra&ed.

Thus you fee I could rwreagainft the Scep>ickf-> as well as n**~
my AntagonifU but letting further eei,fure of them pafs, I
might take notice on this occafion, what odd extravagant Peo
ple have of old had the name of Pbilofoph.rs^ as if tbofe Ages
(as the Turks now) had a reverence for Madmen : For many
of their Actions and Opinions were very wild freaks of Fancy
and Humour, and would gain Men in thefe days fas foolifo
and bad as they are) no better name, than that of Lunaticfy,
or Bedlams. This will appear to any one that (hall imparti
ally furvey the Hiftories of their Lives, if thole Accounts
were true that are given of them. But indeed there is reafon
enough to doubt that : For the Relations we have of old times
areufually very fabulous and uncertain? and where theGmrz-
ans were concern5 d as much as any where, for they had the
fame Character given them, that the Apoftle beftows upon the
Cretians > Gr*cia mendax. Which among other things
(hews, how little reafon there is we fliould be fuperftitiouily
fond of the broken, dubious, imperfect Remains of thofe days.
But methinks thofe Philofophers mould be greater Men, than
they were made in thofe Hitfories of their Lives and Doctrines,
or elfe one may juftly wonder how their Names come down
to us with fo much Renown and Glory. But to return to
more particular Difcourfe of the Sceptickj*

Befides Thofe anciently, that had that name without juft
ground fometimes affixt on them, feveral worthy Moderns
have fuffer'd tinder the imputation : and indeed by fome all
Men are accounted Scepticks, who dare difftnt from the Ari-
flotelian Doctrines, and will not flavimly fubfcribe all the Te-
nents of that Dittator in Pbilofopby, which they efteem the
only true and certain Foundations of Knowledg : This lear
ned Man feems to be one of tho(e, for the great Gaftcndiif is
charged with (b much Scepticifm on this account, that he
writ an Exercitation againft Arijhtle, p. 2. and tbofe that
/light Ariftotle'/ Grounds (iaith our Author in his Preface to
the Univertuiesj mujl of necefflty^ being always in queft of
Principles, ever fall Jhort of Science. Arijiutlis Works it

G 2 feems

44 Of Scepticifm and Certainty.

feems are (he infallibe Canon of Truth and Certainty \ in him
are hid all the Treafures of natural Wifdom and Knowhdg v
and there is no name given under Heaven, by which we can be
faved from Scepticifin^ and tvcifaiYiug uncertainty ^ but£;V. If
this be fey all the modern Free Philofbphers mutt be Sceptickj,
and there is no help : and the Author of the Vanity of Dogma--
tizing hath no way to cfftlpg the imputation * nor indeed, (if
this be all) hath he any concern to avoid it. But the Learned
Man may be remembred, that in one refpedt they are not
Sceptic^ being confident in this belief, that the Principles of
Ariftotle are not fucn Certainties, but that 'tis poffible, fucceed-
ing Mankind may lometimeor other find error and imperfe&i-
on in them i and difcover ( if it have not been done already )
that they are not the infallible Meafuresof Truth and Na
ture.

But theFrfePhilofepbersareby others accounted Sceptic^
from their way of enquiry, which is not to continue fiill po
ring upon the Writings and Opinions of Philofophers, but to
feek Truth in the Great Book of Nature 5 and in that fear^n to
proceed with warinefs and circumfpedtion without toj/much
fbrwardnefs in eftablifhing Maxims, and pofitive Doctrines :
To propofe their Opinions as Hypotbejeu> that may probably
be the true accounts, without peremptorily affirming that they
are. This, among others, hath been the way of thofe Great
Men, the Lord Bacon* and Ves Cartes v and is now the me
thod of the 'Royal Society of London, whofe Motto is, $allf •
US tn TtHerba. This is Scepticifm with foine » and if it be fo
indeed, 'tis fuch Scepticifm, as is the only way to fure and
grounded Knowledge, to which confidence in uncertain Opi
nions is the moft fatal Enemy. Nor doth the Learned Man
accufe me of any more than f/;^,in his Preface,in which he thus
fpeaks. c I am not angry with the Man, who with a great
4 deal of Wr, and an unfordable ftream of Eloquence (ex-
c ceffive courtefie) which will ripen with his years, profecutes
c what he propofeth to himfelf, and takes for a truth, not
6 without feme favour of modefty : For neither doth he de-
c rogate from Faith the power of teaching its Tenents, nor
c disclaim all hopes of attaining Science hereafter through a

* laborious amafement of Experiments* Here I am ab-

folv'd

V Of Scepticifm */wf Certainty. 45

folv'd from being a Sceptic^ in the ill fenfe j For I neither
derogate from Faith, nor defpair of Science : and the Opini
ons of thofe of that character are diredly deftru&ive of the
one, and everlafting difcouragements of the other. Or, if
I (hould affirm that 1 defpairof Science, ftri&ly and properly
fo call'd, in the Affairs of Philofophy and Nature, *If I
fhould fay, we arc to expedt no more from our Experiments
and Inquiries, than great likely hood, and fuch degrees of pro
bability, as might deferve an hopeful afTent > yet thus much of
diffidence and uncertainty would not make me a Sceptic^*
fince They taught, That no one thing was more probable than
an other » and fo with-held aiTent from all things.

So that upon the whole I cannot but wonder, that this Phi-
lofbpher, who feems to be fo concern'd for the advancement
of Knowledg, (hould oppofe me in a Deiign that hath the
fame end : only we differ in the Means and Method i For
he thinks it is beft promoted by perfwading, that Science is
not Vncsrtainty \ and I fuppofe that Men need to be convinc'd,
that Uncertainties are not Science. Now the progrefs of Know
ledg being ftopt by extreme Confidence on the one hand, and
Diffidence on the other ; I think that both are neceflary,though
perhaps one is more fcafonable : For to believe that every
thing is certain, is as great a dilintereft to Science, as to con
ceive that nothing is fo : Opinion of Fulnefs being,as my Lord
'Bacon notes, among the Caufes of Want. So that after all,
we differ but in this, That the Learned Man thinks it more
futable to the neccilities of the prefent Age, to deprefs Scep
ticifm '•> and it may be, I look on Dogmatizing-, and confident
Belief as the more dangerous and common Evil : And in
deed between the Slaves of Superftition and Enthufiafm,
Education and Interefl, almoit all the World are Dogmatijh i
while Scepticks are but fome more defperate Renegado's,
t whofe Intellects are cither debauched by Vice, or turn'd out
of the way by the unreafbnable Confidence of vain Opiniators.
In oppofing whofe Preemptions, I defigned alfo againft the
neutrality of the Scepticks > and did not conceited Sciolilts
afcribe fomuch to their Opinions, there would be no need of
5 C IE. I3 S, or Pcrfwafives to eafie and peremptory Affents •»
which indeed have more need of Reitraints than Incentives i

fince

4<5 Of Scepticifm awl Certainty.

fince 'tis the nature of Man to be far more apt to confide in his
Conceptions, than to diftruft them » and 'tis a queftion whe
ther there be any Scepticks in good earned. So that I am Co
far from deferving Reproof from the Adverfaries of Intellc*-
dual Diffidence, that were there reafon for either, I might
expect Acknowledgments : For Confidence in Uncertainties is
the greateft Enemy to what is certain , and were I a Sceptic^,
I would plead for ''Dogmatizing > the way to bring Men to
flick to nothing, being confidently to perfwade them to fwal-
low all things. For among a multitude of things carelefly
rcceivM, many will be falfe, and many doubtful : and
confcquently a mind not wholly ftupid will fome time or
other find reafon to diftruft and reject fome of its Opinions :
Upon review of which, perceiving it imbraced Falfhoods for
great Certainties, and confided in them as much as in thofe
it yet retains, it will be in great danger of Daggering in the
reft, and difcarding all promifcuoully ; Whereas if a Man
proportion the degree of his AfTcnt, to the degree of Evi-
dence,being morefparing and referv'd to the more difficultsand
not throughly examin'd Theories, and confident only of thofe
that are diftin&ly and clearly apprehended i he ftands upon a
firm bottom, and is not mov'd by the winds of Fancy and
Humour, which blow up and down the conceited Dogma-
tifts : For the AfTent that is difficultly obtain'd, and iparingly
beftow'd, is better eftablifh'd and fixt, than that which hath
been eaiie and precipitant.

Upon the whole Matter it appears, that this Learned Perforr
had no caufe to write againft me as a Sceptic^: And I fome-
what the more wonder at it, becaufe I find fuch things attri
buted ro thofe, he is pleas'd to call by that name, that no way
agree with the Way and Spirit cf thofe Philofcphers, whofe
genius I recommend and deiire to imitate : On which account
I thought he had fome other notion of Scepfick than was ufu-
al j and cafting mine eye over his late Purgation prefented to
the Cardinals of the Inqttifition-) I found that hit Sceftickj were
fome of the Modern-, Peripatetical Difputers : Thefe, it feems
by their many complaints againft his Writings, had obtain'd a
general condemnation of them from the Pope and Confiftory
of Cardinals i whom therefore in his Appeal to the faid Car
dinals

2. Of Scepticifm and Certain ty. 47

dinals he accufeth of Ignorance, Corruption of the Ariflote-
lian Dodfrrines, and Tendency to Heretic and Athcifm : And
that thefe are the Scepticks he means, appears from the Preface
againtt me, and divers other PaiTages of his Book : So that
3ds yet more wonderful,that (jaffmdits, and the Author of the
Vanity of Dogmatizing, (hould be calPd by a Name, which
he beftows upon thoie of ib different a temper.

And thus of that charge of Scepticifm^ with which he be
gins as theoccafion of his writing : Having premifed which,
he endeavours to lay the fare Foundations of Science, and to
eftablim Certainty in Knowledg. But what-ever imperfedU-
ons there are in that pretended demonftrat ion, I (hall not for
thcprefent take notice of them ; but only obferve, that this
Gentleman is the Author of that Science? Uemonftration^ and
Self -evidence-) of which M. Sargeant, a late controvertial Wri
ter for the Roman Church, makes iuch boaijf of i and here are
his Grounds : Which thofe learned Men, that are concern'd
with him, may if they pkafe, when they have nothing elfe
to do, examine.

Having faid thus much of Scepticifin, and the Sceptic^ I
(hall enquire a little into the matter of Certainty , a fubjedfr of
both difficulty and importance.

It is taken either ( i.) for a firm A (lent to any thing, of
which there is no reafon of doubt > and this may be calPd In
dubitable Certainty > or ( 2. ) for an abfolute Affurance, that
things are as we conceive and affirm, and not poillble to be
otherwife, and this is Infallible Certainty.

In the firft of .thtfe DCS Cartes lays his Foundations : I
cannot doubt, but Ithin^ though nothing {hould be as I con
ceive > and there I cannot fufpecl neither, but that I my felf>
ibat tbi^ <*w* I am as fure that I have Idseas, and Concep
tions of other things without me, as of God, Heaven,
Earth, &c. Thus far that Philofopher is fafe, and our Affent
isfulli and it is fo in this likewife, That we can compound >
or disjoin thofe Images by affirming, and denying » and that
we have a faculty of Reafomng*, and inferring one thing from
another : So much as this we clearly perceive, and feel in our
felves, whatever uncertainty there may be in other matters.
To thefe we give a refolv'd and firm Aflent, and we have not

the

4S Of Scepticifm *nd Certainty. jtgffap 2 .

the leaft reaion of doubt here. Befides which Principles we
find others in our minds that are more general, and are us 'd
andfuppofed by us in all our Affirmations and Rcafonings,
to which we aflent as fully, fuch are thefe : Every thing if, or
is not : A thing cannot be and not be^ in the fame refpetts ; No
thing hath n0 Attributes : What we conceive to belong^ or not to
belong to anything, w? can affirm, or deny of it*

Thefe are the Principles of all Proportions, and Ratiocina
tions whatsoever : and we aiTent to them fully, as foon as we
underfland their meaning, to which I add this great one more,
'that our Vacuities are true, viz,* That what our underftand-
ings declare of things clearly and diftinttly perceivd by us, is
truly fo, and agreeing with the realities of things themfelves.
This is a Principle that we believe firmly > but cannot prove^
for all proof, and reafoning fuppbfeth it : And therefore I
think Ties-Cartes is out in his method > when from the Idea's
he endeavours to prove that God is, and from his Exiftence
that our Faculties are true : When as the truth of our Facttl-
cies was prefuppofed to the proof of God's Exiftence > yea,
and to that of our own alfo. So that, that great Man feems
to argue in a Circle. But to let that pa(s > This we constantly
afTent to without doubting, That our Faculties do not always
delude us, That fheyare not mere Importers and Deceivers,
but report things to us as they are, when they diftindly and
clearly perceive them. And fo this may be reckon'd one of
the prime certain Principles, and the very Foundation of Cer
tainty in the firft fenfe of it.

Thefe and fuch like Principles refult out of the nature of
our Minds : But,

2. There are other Certainties arifing from the evidence of
Senfe : As, That there is Matter, and Motion in the World :
That Matter is extented dwifble and impenetrable : That Mo
tion is dire fl, or oblique : That Matter, and Motion, are ca
pable of great variety of Modifications and Changes* We
learn that thefe-> and many other fuch things are fo, from
Senfe, and we nothing doubt here > although the Theory and
Speculative confideration of thofe Matters be full of difficulty,
and feeming contradiction. In thefe our Affent is univerfal
and indubitable : But in many particular cafes, we are not

afiurej

. Of Scepticifm and Certainty.

aiTiired of the report of our Senfes > yea, we dhTer.t from,
and corredt rheir Informations, when they are not in their
due Circumftancts, of right Diftoptim, Medium, Vijiance,
and the like : and when they pronounce upon things which
they cannot judg of : on which account, though our Senfes,
and theS;.nftsot Mankind do reprtfent the Earth as quiefcent :
Ycf. we cannot from thence have aflurance that it doth Rejl^
fince Senfe cannot judg of an even and regular Motion, whea
if felf is1 carried with themovent i fo that though it fhould
be'rrue that the Earth moves, yet to Senfe it would appear to
rcll, as now it doth i as I have difcours'd elfewhere. But
when the Senf s are exercifed about their right Objects, and
have the other Circumftances that are requitite, we then aiTcnt
without doubting. And this fullnefs of aflfent is all the cer
tainty we have, or can pretend to> for after all, 'tis poilible
our Senfes may be fo contrived, that things may not appear
to us as they are : But we fear not this, and the bare poilibili-
ty doth not move us.

3. There are Certainties arifing from the 'feflimony of
others. This in ordinary cafes is very doubtful, and fallaci
ous, but again in fome it is indubitable. As when the Tefti-
mony is general, both as to time and place uninterefled, full,
plain, and conftant, in matters of Senfe and of ea fie Know-
kdg : In fuch circumftances as thcfe, the evidence of Tefti-
mony i* no more doubted, than the firft Principles of Reafbn
or Senfe. Thus we believe, without the leaft fcruple about
it, That there are fuch places as Reme^ and Conftantinople, and
fuch Countries o£ Italy and Greece, though we never faw
them > and many other Hiftorical Matters,which our felves ne
ver knew. The Foundation of which aiturance is this Prin
ciple, That Mankind cannot be fttppofed to combine to deceive^
in tbittgs* wherein they can have no dcfign or intereft to do it.
Though the thing have a remote poifibility, yet no Man in
his Wits can believe it ever was, or will be fo : and therefore
we aflcnt to fuch Teftimonies with the fame firmnefs, that we
would to the cleareft Demonftrations in the World.

The feconb fence of Certainty is that, which I call*d Or-
tainty Infallible \ when we are a^urcd that 'tis impoffible
things (hould be otherwife, than we conceive and affirm of

H them ;

Of Scepticifin and Certainty. jjgfla^ 2;

them : This is a fort of Certainty, that humanely we cannot
attain unto, for it may not be abfolutely impofiible, but that
onr Faculties may be fo contrived, as^always to deceive us in
the things which we judg mod certain and affined: This in
deed we do not fufpedt, and we have no reafon to doit;
which (hews that we are certain in the former Senfe : But we
may not fay 'tis utterly impoflible •> and confequently we can
not have the certainty of this latter fort : which perhaps is
proper only to Him, who made all things what they are i and
difcerns thtir true natures by an infallible and moft pcrfed
knowledg.

The fbm of which is, that though we a re certain of many
things, yet that Certainty is no abfolute Infallibility j there flill
remains the poilibility of our being miftaken in all matters of
humane Belief and Inquiry .^ But this bare poffibiJityCas I faid;
moves us not, nor doth it in the lead: weaken ourafltnt to
thofe things, that we clearly and difiindrly perceive : but we
believe with as much rirmntfs of aiTurance the Matters that
our Faculties do fo report to us, as if there were no fuch poflibi*
lity > and of greater Certainty than this there is no reed. It
is enough for us, that we have fuch Principles lodged in our
minds, that we cannot but aiTent to \ and we tind nothing to
give us occafion to^doubt of the truth of them.

This is Humane Certainty, and let vain and affeded Scep-
ticks talk what they will, they cannot in earneil doubt of
thofe rirft Principles which I have mentioned. They are
univerfal, and believM by all Mankind j every one knows,
every one ufeth them': For though they do not lie in the
minds of all Men in the formality of fuch Propofitions, yet
they are imflicvly there > and in the force and power of them
every Man reafons, and adrs alfo. Thefe are the Seed of Rea
fon, and all the Concjufions (at never fo great a diilance )
that are truly deduc'd from thofe firft Certainties, are as true
and certain as they are » and both together make up what we
call Retfov. So that this is not fo various and giddy a thing
as Tome vain inconfiderafe Men talk > but 'tis one Heady Cer
tainty, and the fame all the World over. Fancies, Opini
ons, and Humors, that rr.iftaken Men call Reafon, are infi-
ly. divers, and fallacious > But thofe Principles and Con-

clulions

1 , Of Scepticifm axd Certainty-.

clunons that are clearly and diftinSly perceiv'd by our minds i
thofe that are imrndiatdy lodg'd in them, and theconfequcn-'
ces tha/ truly arifc from *£?/?, and the right informations of
Sence , they arc one, and certain, without variety or deceit.
Now all Men partake of Reafon in fome decree ( of the
prime Principles at leaft, and the Faculty of deducing one
thing from another) j But the moft ufe that little perverfly,
and to their own deception, arguing from prejudices of Senfe,
Imagination, andcuitomiry Tenents, and fo- rilling up their
minds with falfe and deceitful Images, inftead of Truth and
Reafon. 'Tis the office and bufinefs of Pbihfoply, to teach
Men the right ufe of their Faculties, in order to the extending
and inlarging of their Reafon s -, and one principal Rule it
gives is, To be wary and diffident, not to be hady in our
Conclu^ons, or over-confident of Opinions * but to be {pa
ring of our aflent, and not to afford it but to things clearly
and diftin&ly perceiv'd : And this was the aim and deiign of
that Difcourfe, which this Learned Man accufeth as fucha
piece of Scepticifm, and difcouragement of Science.

I have now faid what I intended concerning the firft thing,
on which my AfTailant infifts, The charge of Scefticifm> and I
fuppofe I have fufficiently (hewn the injultice of it.

I proceed to the feconU main Bufinefs of his Book, which is
to give an account of thofe difficulties which I have mention'd,
as yet unrefoltfd: Concerning thofe I affirm not, that they are
impoflible to be unridled, but that they have not been ex
plain 'd by any yet extant Hyptfhefif v a fad Argument of in
tellectual deficience, that after fo much talk of Science and
endeavour after Knowledg> we fhould be yet to feek, and that
in thofe Matters which we have the greateft advantages to
understand, But this learned Man thinks he can refolve them ,
and I have fo great a kindnefs for any ingenious attempts of
this fort, and fo great a dcfire to be fatisfied about thofe Theo
ries, that I am ready to entertain any good probability that
{hall be offcr'd, even by a profeft AntagonitU for Truth is
welcome to me from any hand that brings it. I have therefore
candidly, and impartially confider'd this Gentleman's Soluti
ons, but cannot (atisfie my felf with them. The Reafonsof

Ha my

j 2 Of Scepticifm an& Certainty, ^ffag 2 .'

my Diflitisfa&ions I (lull now give in an examination of his
Accounts. 4

He rakes occalion from my waving the difticuhiesof»M*g-
netifm, and the flux and reflux of the Sea, to give his folution
of them -, But 1 am not concerned here, they are none or the
things on which I inlifl, yea I profelTedly decline them > and
intimate that thefe are better known, than lefs-acknowledgM
Myfterics i Des-Cartes his Hypothesis are fair and probable ,
but I think this Phiiofopher's Accounts very obnoxious, efpe-
daily there where he makes fo conftant and regular an effect,
•as is the flux and reflux of the Sea to be caus'd by fo uncer
tain, and proverbially inconftant a thing as the Winds. But I
fhall not trouble my felf to remarque on Matters, with which
my Difcourfe hath nothing to do. My butiuefs is with the
pretended Anfwers to the Difficulties I mention, as not well
rcfolv'd by any yet known Hypothetic : On which the Lear
ned Man enters, Plea yh, and in order begins with thofe
about the S O II L, in thefe worJs.

' I . In the third Chapter therefore of his m.i\} eloquent D?f-
' courfi) he objefls our Ignorance of that thing we ought to bs bejt
*• acquainted with^ viz. our own S 0 V L S, p« 30.

This i do, and to the Difficulties 1 propound about the
Origine of the Soul : It's Vmon with the Body : It's movwgof
it, and direction of the S/>iri// > Thegeoeral, fhort Anfwer
is, That to fafpoje the Soul a Subjrance^ that may be made,
come^ and join d to another, a Subpjlence, 'thing, or Sttbftance^
is a mofl important Error in Phihfophyy of which, he faith, none
can doubt) that is able to difcern the oppoption of one^ and ma
ny, [_ ibid. ] The meaning of which muft be. That the Sotd
u no dijlinft Subftance from the Body : And if fo, almoft all
the World hath hitherto been milhken : For if we inquire i; -
to the Philvfipby of the Soul, as high as any accounts are given
of it, we (hall rind its real fubflantial diftinttion from the
Body to have been the current belief of all Ages, notwith-
(landing what this Gentleman farth, That none can doubt
that this is an error In Pbilofophy-> that knows the off option of
we and many. For,

( i. ) Thehigheft times3of whofe Dofbincs we have any

JH.ftory,

. Of Scepticifm *%d Certainty. 5 3

Hiftory, bdiev'd its Preexiflence > and confequently that ir is
a certain Sttb(lance-> that might be made> come> and Is juind to
another. Of this Tie fay a tew^things.

If credit may be giv<*i to the Chaldean Oracles, ( and per
haps more is due to them than fome will allow^ Preexijhnce is
of higheit Antiquity. We have that Dodhine plainly taught
in thofe ancient Yerfcs :

Ofortet te fejlittare ad Lucem, & patris
Vnde miff* tibi fjl anima.—

And afterwards more clearly,

av u*s o^Ttv, ov Tnv
|W occp' Ifs

Quxre in awmjecanalem-) unde aut quo or dine
Corpori infervieris in ordittem a quo ejfluxijti
Rurfa reftitua. — " --

And Iff Hut in his expofition of the Chaldean 'fheology^ tells us,
That according to their Dodhine Souls defcended hither, VH
SVo. 7TT?£c£cuK<ny, I} 5io, j^iAH^iv 7rz>tTg/Klax &s TO K40/ir0a,j
Tn^/'yeiov Xvi|iv, Either through the moultring of its Wings,
or the will of the Father of Spirits, that they might adorn
this Terretfrial State : And again Zoroafter, fpeaking of Hu
mane Souls, faith they are fent down to Earth from Heaven,

nCTT ^OUKV KTT ^^QJ-VO^V.

2. 'frifmegijlut. { if thofe remains that bear his Name may
be allow'd ) is cxprefs in afllrting the Gme Doctrine : In his
Minerva Mundi he brings in God thieatning thole he had
placed in an happy condition of Lite and injoyment, with
Bonds and Jmprijonment, in cafe of Difobedience i Aeor^uis, ^
>w/va^!s iifuv T^vrradow : and they tran-fgrcding, he. adds,
That he commande4 the Souls to be put into Bodies i

54 Of Scepticifm and Certainty. *£(t^ 1 .

i\'cw[j&n£tw&i : And in another place affigns
this to r^ the caufe of their Imprifonment in Bodies , '

v _

He would have them acknow-
ledg that they fuftain'd that punifhment, and imprifonment in
Bodies for the things they had done before they came into
them.

3. It was alfo the Opinion of the Ancient Jew$i That all
Souls were at firft created together, and rciidcd in a place they
call Goph, a Celeftial Region. And therefore 'tis fa id in the
Mi/baa^ N<m aderit film David.priufquam exhattft* fuerint urn-
verfe Animx gut fun in Goph. So that they believ'd all Gene
rations onEarth to be fupplyed from that Promptuary?and Ele
ment of Souls in Heaven ; whence they fuppofed them to de-
fcend by the North Pole, and to afcend by the South', whence
the faying of theCabalifts, Magnus Aquilo Scatungo Anima-
rum i From which Tradition 'tis like Homer had this No-
tion,

- AU6) 7* Oil

Ai fjfyj 7T£o

A/ 3 ocu ^^ cs voTDV im

o'5b's t

Janua duplex:

H<ec Boreatn Spetlans homines demittit : at iHa
RfJpicicttJ Attftrum diyimor, invia prorfas
Eft homing prtbetque mam immortalibus twit*

4. *Tis notorioufly known, that Pythagoraf and nis -
tors held the Dodhine of efranjaiigrati(w.) which fuppofeth
Preexijicttce, and both, that the Soul is a Snbftaflce, which can
come, and be joined to another thing. Some Pythagoreans
write, that Pythagoras himfelf after 216 years franf animation
returned to Life again. Now this Opinion being fo univerfa!-
ly imputed to this Philofopher, and his School, I fhall not
need to infift on it as far as it concerns them: but I take notice.,
that both Je&s, TerfiaKs^lndiavf, Arabians, and divers other
Nations, <&c. did of old, and do ftill hold the fame Dodhine.

Manaflik

2 . O/ Scepticifm And Certainty? 5 f

Manaffek Ben Ifrael afcribes the Opinion of I'ranfmigration
to Abraham » and theCabalifts teach,that every Soul isfucce£
lively join'd to three Bodies : So the fame SouLthey fay,was in
Adam, Vavid, and the Meffia > and the fame in Seth, Shem,
and Mofis, according to &. Simeon, who f as the Cabalills
generally do ) Hops the courfe in the third Tranfmigrat:on :
as is noted from him by a Learned Man of our own. There
are at this day great Sects among the Indians of the Eaft, that
retain this Dodhine of Tranfanimation, believing that the
Souls of feme defcend again into Humane Bodies j but that
others pafs into the Bodies of Bean's ; So did fome of the An
cient Pythagoreans, who taught, that good Men returned to
their former bit tied and happy Life , but that the wicked in
their rirft Tranfmigration chang'd their Sex i in the ftcond
they defcended into Beafis : yea, fome fuppofed them at lail
to go into Trees, and other Vegetables.

Now all thefe commuted the great Error in Philof phy, of
which I am accu£ed, in fuppoiing the Soul to be a certain Sttb-
jtance, which may direttly be made, come-, and be join'd to anc-
't&er thing * and {(^according to our Author, They could none
of them difcern the off oft ion of one and many.

But, (2.) This pretended important Error in Philcfophy
of the Soul's being A Thing* and Sttbjlance* and one diftinfa
from the Body, mult be held by all, that believe its natural Im
mortality : for Separability is the greateit Argument of real
diftinttion i efpecially that which the Schools call Mutual.
Now the Soul's Immortality hath had a general Reception
from the wifcr and better part of Mankind : The Egyptians^
Chaldeans, Afyr'unt, Indians, ftifrrf, Greeks, and univerfa!-
ly afl that had a name for Wifdom among the Ancients, be--
liev'd it. And the fame hath been the apprehenfion of latter
Ages. A Councel of the Church of Rome it felf hath denVd
it, and recommended thedemonilratingof it to all Chriitian
Philofophers. And if the Soul lives after the diflblution of
the Body, 'tis certainly a Sublhnce diftindt from it j for no
thing can fubfitt without it felf : and real feparability cannot
confilt with Identity and Indift'tnttion*

3. The S./oWand Mvfihal Philofophy fuppofeth the Soul
to be a Subftance that can.come^ and bt joined to another: For

it

j 6 Of Sccpticifm and Certainty.

it tells us, That God breathed into Adam"*/ Noftrilstbe Breath
cf Life > by which generally is underftood his iofuiing a Soul
into him : And all the Argumems.that are alledg'd from Scrip
ture to prove its immediate Creation* do ftrongly conclude it
to be a diiiindl Snbltance from the Body.

And, ( 4.') The fame Dodhine is more than onceaffirm'd
by Arillotle himfelf, for fkirh he, At'mTai 3 %" vSv Sd^giSw
fcTraoic'va/, Hi) £erov efva; w'vov, It remains that the Mind-
( or soul ) comes from without, and is only a Divine Thing,
Again, e^i vSs ^OJ^/CDS, The Mind isfeptrate, Scc.^a thing
apart from the Bo"dy. For elfewhere he faith, ^ ^ aura
7y ivtpyiiq. ttto\>am mtyuocnwh ivtp^fcfae , The Operations of
the Body do not communicate with its (the SouPs) Ope
rations. He calls it, £<j!<x TIS, a SubftjHce-) or Sxbfiftence i
for fuppolin* which I am reprehended by our Philofopher ;
And affirms further, o 9 vSs 3&ffn^c1f TI ^ aTr^^s t^v i
The Mind is a Divine and Impaflible Thing. It appears then
from the Teilimonies (and I could alledg more, if there were
occalion) that Ariftotle taught the real Diiiindion which I
fuppofe, and (b, according to our Author, is one of them that
undevftands not the oppofition of one and many* Yea,

( 5- ) Our Philofopher's learned Friend and Admirer
Sir Kenelm Digby^is another, for that ingenious Gentleman afc
firms in his Immortality, That the Soul M a Subftance, and a
Subftance befides the Bndy : and almoft all that Oifcourfc de
pends on that fuppofal.

C 6. ) This Author himfelf affirms a< much in his Peripate-
tical Inftittttions* as ever I fuppos'd : For he faith> [^ Tis
moft evident, that the Mind is fomething of another kind
from <j)ttantity and Matter > That 'tis a jubftantial Principle
of Man, and m mods ot determinaticnot diviiibility, and that
there is nothing common to Body and Spirit], Befides which
in the fifth Book of the fame Inftitutions he difcourftth of
the Soul's ftparation from the Body, and afTerts it to be evi-
dent,that it perifheth not with it, becaufeit hath Actions that
belong not to a £ody, but hath of it felt the Nature of a Be
ing : and its power of Exigence is not taken away,when the
Body fails, the Soul being apart from, and befidesitv and
that matter is not necdftry to the Soul's Exigence : Many

other

• Pf Seepticifm and Certainty.
other Expreflions there are in that Difccurfe to like pnrpofe,
which fpeakthe Soul's Heal Viftinfiion from the Body, in as
great variety of Phrafe, as Diverhty and DifHn&ion can be
fpoken. But all this is forgotten, and now 'tis a mft impor
tant Error in Pbilofipby to fuppofe the Soul to be a certain Siib-
ftance, which may direftly be made, come, and be joined to ano
ther •> and of this none can doubt that underftand the Oppofitbxof
one and many.

I think now by all this Vis pretty clear, that my fuppofi-
tion of the Soul's being a diftintt Subftance from the Body, is
not peccant, except all the wifer World, both Ancient and
Modern, have been miftaken, and our Author himfelf.

But befides all, ( 2. ) It feems to me evident even from
the nature of the things, abftra&ing from Authority. And
I think it appears,

( i. ) From all the common Arguments that prove the
Soul Immaterial » For Perception, Perception of Spirituals *
Vniverfals, Mathematical Lines, Points* Superficies, Conge-
nit Notions, Logical, Metaphyfical, and Moral ; Self- reflection,
Freedom, Indtfferency, and Vniverfality of A&ion : Thefe are
all Properties not at all agreeing with Body or Matter, though
of never fo pure and fimple a Nature : Nor is it conceivable
how any of thefe (hould arife from Modifications of Quantity*
being of a divers kind from all the Effedh and Phenomena of
Motion*

2. If the Soul be not a diftindl Subftance from the Body,
5tis then a certain Vijpofition and Modification of it \ which
this Author in the tenth Leffon of his Institutions^ feems to in
timate, faying, 'that fince the Soul if a certain Affe&ion .

which 'u introduced, and expelfd by corporeal Aftiou Hence

he inferrs fomcthing that is not for our purpofe to relate :
And if fo, fince all diverfities in Matter arife from Motion
and Pofition of Parts, every different Perception will require
a diftin£t order and pofition of the Parts of the Matter per
ceiving, which muft be obtain'd by Motion : I demand then,
when we pafs from one Conception to another, is the Motion
(the caufe of this Diverfity) merely cafual i or directed by
fome Adi of Knowledg > The former I fuppo(e no Man in
his wits will affirm, fince then all our Conceptions will be

I nonfenfe

5 8 Of Scepticifm And Certainty. j&fl&p 2.

ivon-fenfe and confufion •> Chance being the Caufe of nothing
that is orderly and regular : But if there be a knowledg in
us cf that diredh the Motions that nuke every diilinft Con
ception t I demand, concerning that Knowledg, whether it
be in like manner directed by feme other i or is it the ErTedt
of mereCafuil Motion ? If the former, we muft run up in
infinitumm our inquiry > and the latter admits the alledg'd
Abfurdities. There is no way then of defending the AlTer-
tion of the Souls being Matter, or any modification of it, but
by affirming with Mr. Hobbs, a certain connection between
all our Thoughts, and a neceitary fate in all things, which
whoever affirms, will find Difficulties enough in his AfTercion
to bring him to mine, that there is a Vanity in Dogmatizing,
and Confidence is unreafonable.

I have infilled the longer on this,beciufe the diftivUhn of the
50#/from the "Body is a very materialSubje6t,the proof of which
is very feafonable for the prefent Age; and by it 1 have difabled
our Author's pretended Solution of the three Difficulties I
mention, viz. of the Origine of the Soul* its Vnionwith the
Body, and its moving of it. Concerning which lad he adds,

P. 33. 'fhat true it it, one animated Member mover another?
but not that any Sub/lance, that vs a pure Soul, mov?s immedi
ately any Member in which the Soul u »$/. Which laft I know
no Body that faith •> I cannot affirm the Soul moves any Mem
ber immediately, but 'tis like it doth it by the Spirits its In-
fintments* Much lefs did I ever fay, That the Soul moves
any Member in which it'n not : But the Seat of Scnfe, and
Original of Animal Motion is in the Brain or Heart, or fome
other main part (of which in particular I determine nothing).
Thence the Soul fends its Influences to govern the Motions of
the Body, through all which it is diffufed. Tis true, one
animate Member moves another, but the Motion muft fome-
where begin : In Actions purely Mechanical, it begins in ma
terial Agents that work upon the Body, and its Parts : but in
thofe that are immediately under our J^////, the Motion hath
its beginning from the Soul moving firft fomething corporeal in
us, by which other parts are rnov'd. But our Author appeals
to other Animals, in which, he faith, 'There's frankly denyed
a Soul independent on the Body : But this Learned Man knows,

. Of Scepticifrn rfW'Certiintjs

The Platonifts allign them Sow// immaterial B ir.g? divers
from the Body > and the Peripatetic^, fttbjiantial Farms di-
ftindfr from Matter. DCS Cartes indeed thinks them to be
pure Machines mov'd altogether after the manner of a Clock
or Engine j which if it (hould prove to be truly their cafe,
yet have we no reafon to belkve it fo in our felves, iince we
feel it other wife, viz. That we can move and flop many of
our Motions upon the command and direction of the Will »
which Faculty belongs to fome Principle Immaterhl : And if
this be always determin'd by fomething Corporeal, and not
in our own power, as he feems to intimate > Farewel Liberty*
and welcome 5^/^/Neceffity,and irrefijlible Fate in all things.
For the other things that follow />*g. 35. in anfwer to the
Doubts about Senfation, particularly our decerning Quanti-
tier, Diflancef> &c. 'Tis evident by what he fpeaks of de-
montfrating thofe things by the Optickj, that he understands
not the force of the Objection, and hath faid nothing that
comes near it > as will appear plainly to any capable Perfon,
that will take the pains to compare what we both write.

He comes next, p. 36. to my Difficulties about the Me
mory i concerning which I fay not, ( as he fuggefts ) That
'tis impoflible to be explicated i but that none of the known Hy-
potbefeis have yet explained it * which is fufficient for my ge
neral conclufion of the prefent Imperfe&ion&Qd the Narrownefs
of our Knowledg. But our Author thinks Sir #. Vigby's ac
count to be the true Solution > and anfwers to my Objection,
that 'tis as conceivable how the Images^ and reprefentations
of Objects in the Brain (hould keep their diftin& and orderly
fituations, without confufion or diflipation ? as how the Rays
of Light mould come in a direct Line to the Eye i or how the
Atomical £^«wj,that continually flow from all Bodies,fliould
rind their way. To which I reply.

(*i.) The multiplying Difficulties doth not folve any ;
for fuppofing thefe to be unaccountable, or very hard to
be explain'd i yet this would only argue another defect
in our Knowledg, and fo be a new evidence of the truth
of ray general Conclufion. But, (2.) The proposed
Inftances are not fo defperate : For i. fuppoting Light,
with Des-Cartes (which is moft probable) to confiit in the

I 2 contmen

Of Scepticifm^d Certainty.

cowmen of the ethereal Matter, receding from the Centre of
its Motion ', the dired tendency of it to the Eye is no difficul
ty worth ccnfidering j or if the Rays be Atomical Streams,
and Effluxes from the Sun, there is then nothing harder to be
conceived in this Hypotheiis, than in the dired fpouting of
\Vateroutof a Pipe > nor anymore, than in the beating of
the Waves againil the fide of a Ship, when it fwims in the
Sea. And 2. for the other Inrtance of corporeal emifljons
that 'find their way to the Bodies, with which they have inter-
courfc ••» it would require to be prov'd, that the fecret Operati
ons of Nature are performed by fuch material effluvia : Per
haps 'tis more likely that thofe ftrange Effects are not Mecha
nical, but Vital) effected by the continuity of the great Spi
rit of Nature, which is difTus'd through all things : or how
ever, to fuppofe the Memory to be as clear and pJain as Magne-
iifm* and Sympathies, will be no great Advantage to the be
lief of the intelligiblenefs of it.

There needs no more here > only I take notice of the Charge,

p. 41. in thefe words, I'd remember the ingenious Author ^

that he mij^impofeth the third Opinion (whicb relijbetb nothing
of Philojophy) upon Ariftotlc, who taught tfo Digbtan way.
To which, I fay, ^if the Dodrine of Intentional Specks be
not Arijlotle's, than the Univerfities of Europe ( who have
taught this Opinion to be his ) have hitherto been miftaken >
and this AlTertion, that Ariftetle delivered the Digbzan Do-
drine of Atomical Effluvia, will alter the whole Hypothecs >
dnd then there will be little or nothing of Ariftotle in his
Schools. (2.) TheDigbtatty Atomical Opinion is notori-
oufly known to have been the way of Democritus*, and Epicu-
rut, which Ariftotle frequently and profeifedly oppofeth V
That Vemocritus taught the Atomical f^ypothefis we have Ari-
ftotle's affirmation to juftifie : <^)aai y> ( (peaking of Leqcip-
pus and ~Democritus) &vcti Tti vrpSiix /^fJH^Sw, vrAn^f/ /^j

onred^, /OWyOa J$ a^i«/p£Ta. Dicptnt enim effe primes

magnitudmes, mttltitudine quidem infinite y magnitudine vtro

indivifibiles and as he goes on, T&T&V fl^rtrXoK*p, ^ -TTZ-

ggti&lfti TivivTX. ytvvctcdw : Horum complexione^ & circum-
plexu omnia gigni. And that theft folv'd the way of Sonfati-
on by mtttritl Images we have from Plutarch :

2 . Of Scepticifm ^^ Certainty. 61

- fc/<TX,£/<7&;$

veiv : VemocrituS) Epicurus per Idolorttm ingnflus putarttnt
vifivwn evtnire. This Hypothecs Ariftotle endeavours to con
fute, (XTCTTCV 3 *9 Tt [M\ fcTCTgA$«v M& cnro/wow &x 71 c$-
SaiXybii cfp<£ - Abjurdum etiam quod illi non vensrit in men-
tern dubitare, cur oculttf vidit filttf, aliorum vero nullum qui-
bus apparent id^la. And again, AHjw^n^/T©-' 3 itj o/ ?rAe(-
jc/ - Dfmocritus & plurimi Pbyfiologorum^ qtticttnqtte loqitun-
tur de fenfu, abfurdiffimum quiddam faciunt s ovnnia enim fen-
fMlia tatfilia faciunt • We fee then Ariftotle thought the
Do&rine of Senfation by Corporeal Images abfurd in Democri-
tus and Epicurus^ and therefoie he muft have much contradi-
d:ed himfelf, if he taught the fame Dodhine with Sir K. "Dig-
by about the Memory-) which was one with that of thofe An
cients. And there is little doubt but that the Memory is exci
ted to Adtion by the like Inftruments that the external Sen-
fes are, confonantly to that of Plato in his Phtdo, ( (peaking
of the Senfes) 'EX, TSrav 3 ^yvoiro ^VM/LWI, viz* That the
Memory is begot of them : And the fame Ariftotle affirms al-
inort in the fame words, 'ER judfyuZv cLo3v<nw yivtfoti /uvwywi,
The Memory is begot out of the Ssnfe. So that I think I am
not miftaken in this matter j or if I am, I err with the great
Body of his Senators.

But whether the Doclrine of Intentional Species be Arifto-
tle\ or not, 'tis no great matter, I make this no charge
-againft him j And if it be not &#, 'tis however the common
Tenent of his Schools, and fo tit to be confider'd as an Hy-
pothffis i which I have done, and (hewn it to be an infufEci-
cnt account of the Memory.

To the Difficulty I propofe about the Formation^ Animal/?
our Author offers two Things •> The firft of them may de-
ferve a word or two about it > In his own words 'tis thus ex-
preft.

c Conceive the firft thus * Let's fay the Seed of a Plant, or

* Animal^contains invisible parts of all the Animal's Members :

* Thcfe let's fay fupplyed with moifture increafe, with fome
4 flight mutation whereof the reafon may be eafily rendred

* (for example that fome parts dryer and harder, others are

* more throughly water'd, and grow foft) and what great

4 raattei

6^ Of .Scepticifm and Certainty,

* matter will be apprehended in the formation of living
c things ?

You may remember Sir, that once, when you and I were
talking of the wonderful difcoveries of tbe .Microfiope, and
the many compleat Animals it difclofeth, which lay hid from
our unaided light, we fell thence into a difcourfc of the
ftrange and incredible fubtilty of Nature in forming fomany
diilindt. Parts, and Members, and Pailages in thole invifible
Creatures > and of the grofnefs of our Senfes in comparifou
of the finenefs and tenuity of thofc works: I then made an offer
to you of this Hypothecs of the Formation of Organic at Bo-
. 4 dies,which I expreit to this erfcd : That tbe Seeds of things are
'-'• >• e#*fcwf, and are tbe things themfehes in little : having all that
is in the compleated Body m fmatteft and invifible parts > and fo
generation is but accretidn-> and growth to greater bulk^ and con-
fijlence. To this purpofe our Author here fpeaks i and the
Hypotheiis receives probability, and advantage from the late
difcoveries of the ingenious Malpeghius^ and Dr. Grew in his
Anatomy of Plants : Nor is it unlikely but that Vegetables are
folded up in their Seeds \ and thatiheir Vegetation is only the
expanding and unfolding of them. But in Animals the thing
is of more difficult conception* fince the immediate matter off
many, if not of moft, Generations is an homogeneous fluid.
To which I know it will be faid, that the organised Body is
in it, though it be fo (mall as to be invipble : But it is not ve
ry probable, that an invifible Atome of a Creature fhould ex
pand it felf into the vaftnefs of a Whale or Elephant > or that
the Original Bodies of thofe immenfe Creatures, fhould be
undecernable by the acuteft fight, when the femind Body
( if I may (b call it ) of very fmall Plants are plainly vifible.
And! if this be fo, that the Seed of Animals adually contains
- the formed Bodies of the Animals themfelves, thofe little Bo
dies muft either be fuppofed created by God, in the form and
confidence in which they are, from the foundation of the
World j or they are produc'd after, in an orderly courfe of
Nature: If the former be faid, fome will be apt to ask, Whe
ther this will not deftroy all Pbilofopby, being fo immediate a
rec'ourfe to Creation, and the infinite Power of God > And
the manner of thofe Formations is never the more intelligible

for

. Of Scepticifm and Certainty.

for being refolv'd into the immediate efficiency of incompre-
henilble Power and Wifdom. But if they arc produc'd in a
natural way, we are then as much at a lofs to find by what
Agent, and what direction thofe Corpufcles are fornVd, as
we are to underftand the way and manner of if in greater Bo
dies. Or, be they produc'd how they will, by Creation* or
Nature, yet ftill the Trouble and Doubts will be as many and
great in the conception of their growth to their vifible BuJk,
which we call their Generation : For ftill mutt be a Director
of the Matter by which each part is increaft, that muft fepa-
rate, difpofe, guide, and proportion it fo, as that i.o part
may exceed, none may want: and fo the Queries, and Diffi
culties, that concern the Generation of Organical Bodies, are
unanfwered notwithstanding this Hypothefis.

Our Author's ficond Solution concerns only the grofs and
material Ingredients in the formation of Bodies, of which
be pretends fome account. But this is nothing at al! to our bu-
iinefs, which was to enquire after the Principle of 'Direction of
thofe various and methodical Motions that are requifite to the
formation of an Aniiml, or other Organical Body. And the
Chymical ProcciTes, and Elementary Solutions of which he
fpeaks ^.43. iignifie no more to the Matter, than if a Man
fhould anfwer an enquiry about the Art and Method of the
Motions of a Watch, by faying, They are performed by Steel,
Iron, Brafs, or Silver, wherein the Matter of the Work in
deed is declar'd, but not the Artifice.

The Learned Man comes next to the Solution of two diffi
culties I propofe about Matter, the Vnion of its Parts, and the
compofition of Quantity, p. 45. His anfwer in fhort is, That
there are no attual parts in quantity before divifwn : Which if it
be fo indeed, there is then no ground for the Queftions how
they are united, or of wbtt compounded. But I (hall (hew >
j. That there are aftttal Parts j and, 2. That the Grounds of
the contrary AiTertion are weak and infufficienr.

i. The formal nature of Quantity is Extention, in the No
tion of Arijlottfs Schools > and divisibility in the Philofophy
of Sir K. T)igby^ and our Author; both which fuppofe parts,
and parts a&ual : for to be extended^ is to have partes extra
panes (as the School Phrafe isj > and if the Extension be a(Su-

at

Of Scepticifm and Certainty.

al, the Parts muft be fo : for it is not conceivable how a thing
can be extended but by parts, which are really diftiutl from
one another, though not feparate : Nor can a thing be divi
ded, except we fuppofe the Parts preexiftent in the diviiible 9
for Divisibility is founded upon veal diftinttion, and 'tis impof-
fible to divide that which is one without any diverfity.(2.;Ex-
cept there are parts in Matter before Divifion, there are none at
all : For after they are divided they are no parts, but have a
compleatnefs and integrality of their own, efpecially if their
Subject were an Homogeneous Body. (3.) If there are not
actual Parts in Quantity, Contradictions may be verified de
eodem in all the Circumftances, which the Metaphypckj teach
to be innpoflible : For the fame Body may be feen, and not
feen, black and white, hot and cold, moift and dry, and
have all other the moft contrary Qualities. To this Sir K.
Z)jg&y anfwer«, Q c That it is not one part of the thing that
c (hews it felf, and another that doth not, one that is hot, and
c another cold, &c. But it is the fame thing, (hewing it felf
'according to one poffibility of Divifion, and not another. ]
To this I fay firft, Thefe diftinft Poflibilities are founded up
on diftindfc Actualities, which are the parts I would have ac-
knowledg'd : and fuch a capacity of receiving things fo diffe
rent cannot be in the fame Subject without the fuppofal of
parts actually diftind and divers. 2. The Subjects of thefe
contrary Qualities are things aftual, whereas Poflibilitiet are
but Metapbyfical Notions > and thefe Subjects are diftinc;t, or
Contradictions will be reconcil'd : from which the Inference
feems neceffary, that Quantity hath Parts, and Parts Actual i
and diftindr. Podibilities will not falve the Bufinefs. And,
3. why muft the common Speech of all Mankind be altered >
and what all the World calls Parts be calPd Pojibiihies of
Divifion ? Which yet, if our Philoibpher will needs name (b,
they be acknowledg'd diftintt-> and prov'd aUual, or at leaft
founded immediately upon things that are fo * my Queftions
will as well proceed this way as in the common one, viz. How
the things that anfwer to thefe diftinft Poflibilities are united,
and of what compounded ?

There is another Anfwer which I find in our Author's Pe-
rifatetical Injlitutions > the fum of which is, £ c That the

cCon-

• Of Scepticifm And Certainty; if?

* Contradi&ions have only a notional repugnance in the Sub-

* ject as 'tis in our Under (landings i and fince the parts have a
c diftinct Being in our underftanding, from thence 'tis that
c they are capable to fuftain Contradictions ]. Which anCwer,
if I underftand, I have reafon to wonder at, for certainly the
Subject fuftains the Contradictories as it is in re > and I never
heard of a Notion^ black^ or white^ bdt or cotd> but in a Me
taphor : 'Tis the real Subftance is the Subject of thefe Con
trarieties, which were impoflible, if it had not divers Realities
aiifwering to the Qualities that fo denominate : and therefore
'tis not the Underftanding that makes the divers Subjects of
thefe Accidents, as our Author fuggefts : but their being fuch
is the ground that we fo apprehend them. This I think is
enough to (hew that there are attttal Parts in §>uantity* To
which I muft add,

( 2. ) That the Grounds of Sir K< Digby^ and our Author,
on which they build their Paradox, are infufficient. The
Reafons are » *. §ht antity is Divisibility > 2. Divisibility is Ca
pacity of Divifwn » 3. What is only capable of diviiion, is
not attuatiy divided ; 4. Quantity is not attuatiy divided, and
therefore hath no parts attttal. To which I fay,

( i. ) That Quantity is divisibility^ is prefumed i but ex-
tenfwn is before it, in Nature, and our Conception ? and it is
the received Notion, though I think Impemtrability is the tru-
-eft. ( 2. ) Divifwn fuppofeth Vnion, and Union parts United.
( 3. ) What is only capable of Divifion in a mechanical Sen(e,
may, and ought to be divided in a Metapbyfical : That.is,
they ought to be divers in their Being, before they can be fe-
parated, and diftinct in their Quantity > for Separability muft
fuppofe Diver fity.

But, ( 2. ) It is pleaded againft Aftttal Parts in Quantity j
that if we admit them, we cannot flop till we come down to
Indivifibles i of which to fuppofe Quantity compounded, is
faid to be abfurd and impoflible. In anfwcr to which, I grant
the Inference, and have acknowledg'd the Hypothecs of In-
diviiibles to be full of feeming Inconfiikncies, as is the other
atfo : and therefore I reckon both aruong the things that are
unconceivable : of which there can be no greater Argument,
than their having driven fucfy great and fagacious wits upon

K an

Of Scepticifm and Certainty,

an AlTertion, that is contrary to our Senfes, and the appre-
henfion of all the World : fhat there are HO parts in Quantity*
And, (2.) 'Tisno good method of reafoning to deny what
is plain and obvious, becaufe we cannot conceive what is ab-
flrufeand difficult: To fay that Quantity hath no adtual
Parts, contrary to the furTrage and fenies of Mankind, becaufa
we cannot untie the Difficulties that ariie from its being com
pounded of Indivipbles, a nice. and intricate Theory.

Sir, I crave your pardon for thisSpinofe and dry, D/icourfe,
which I could not wellavoid, it being one of the main things
of Sir K. Digbfs and Mr. Ifhite's Philofofhy^ and pretended by
the latter, as fucb a Solution of the Doubts I propounded, as
renders them fcarce any Difficulties at all: For the other things
he objects, they are fmaller Matters > and if you have leifure
for fuch Trifles, I refer you to the difcuffion of them in my
larger Anfwer, annext to my Sceffis Sdentifica : in which al-
fo you will find what concerns his juftification of Ariftotle and
bis Philofefby.

I am, Sir,

Your affectionate Friend
and Servant,

O F

MODERN IMPROVEMENTS

o F

•

Ufeftil tyo'frledge. |f|i|

in.

K 2

Cffap nr. ||
Modern Improvements

o F
mfefttl

NOtwithftanding the {hew of Science that the World
of Books makes, it muft be confeft by confiderate
Men, that Knowledge is capable of far greater
Heights and Improvements, than it hath yet at-
tain'd j and there is nothing hath ftinted its Growth, and
hindred its Improvements more, than an over-fond, fuperftiti-
ous Opinion of Arlflotle^ and the Ancients, by which it is
prefumed that their Books are the Ne Vltras of Learning,
and that little or nothing can be added to their difcoveries : So
that hereby a ftop hath been put upon Inquiry, and Men have
contented themfelves with ftudying their Writings, and difpu-
ting about their Opinions, while they have not taken much
notice of the great Book of Nature, or ufed any likely Endea
vours for further acquaintance with it. fhk, whoever will
confider, and fpeak impartially, muft confefs : and yet in
fpight of the evil Influence of this Humour, there hav5 been
fome in all Ages, who have freely fearch'd into the Creatures
of God as they are in bit World* without vainly fpending of
their time in playing with thofe Images of them that the
phanlies of Men have fram'd in tMrs* And perhap^no Age
hath been more happy in liberty of Enquiry, than this, in

which

Of the Modem Improvements

which it hath pleafed God to excite a very vigorous and a&ive
Spirit for the advancement of real and ufeful Learning. This
every feniible Man (hould thrive, as he is able, to promote ;
and I (hall now endeavour, as far as my weaknefs will per
mit, to raife the capable and ingenious, from a 'dull and
droufie acquiefcence in the difcoverics of former times, to a
noble vigour in the purfuits of Knowleg : And thi* I (lull do,
by representing the Incouragements we have to proceed, from
the Helps and Advantages we enjoy, beyond thofe of remote
Antiquity. In order to this I conllder,

THat there are Two chief ways whereby Knowledg may be
advanced* viz. ( i. ) By inlargingthe HI SPOILT of
Things: And ( 2. ) By improving IN? E R CO V R SE
and COMMUNICATIONS.

The Hijlory of Nature is to be augmented, either by an
invejligation of the Springs of Natural Motions,, or fuller. Ac
counts of the gf offer and more palpable Phenomena. --For the
fearching out the beginnings and depths of Things* and difco-
vering the Intrigues of remoter Nature, there are THREE
remarkable ARTS, and multitudes of excellent IN-
S T R V M E N TS, which are great Advantages to thefe /j-
$er Ages j but were either not at at all ktiowH) or but imfer-
fifily, by Ariftotle and the Ancients.

The ARTS in which I inftance, are Cbpmfffi'p> 9fna»
tom-p ,and the ^at6ematicfe0 : The INSlRV ME NTS*
fuch as the ^iccofcope> Eetefcopr, EDtrmomet?r3 JSaro-
tneter, and the ^ir-puwp r Some of which were jfir/f Inven
ted* all of them exceedingly Improved by the ROYAL
SOCIETY.

To begin with the Confideration of the ARTS mention
ed, I oblcrve, That thefe were very little cultivated or ufed
in Ariftotle's Times, or in thafe following ones in which his
Philofop'by did molt obtain.

For

V tf ttfeful Knowledge. •

FOr the FIRST, CHTMIS tRl, it hath indeed a
pretence to the great Hermes for its Author ( how /r«/y, I
will not difpute ) : From him 'tis faid to have come to the
JElgyptianti and from tbttn to the Arabians : Among tbefe it
was infinitely mingled with vanity and fuperftitijus Devices :
But not at all in vfe with Ariftotle and his Senators. Nor
doth if appear, that th? Grecians, or the diluting Ages,
were converfant in thefe ujeful and lueiferous Procejfis, by
which Nature is unwound, and refilv'dinto the Rudiments ot
ks Compofitio* , and by the violence of thofe Fm>/ it is made
confefs thofe /jfftf* parts, which, upon /(// provocation, it
would not difckfi. Now, as we cannot underihnd the/r^ws
of a Watchi without taking it into pieces * fo neither can Na
ture be well tyf0z?tf, without a refoht ioti of it into its begin-
mngs-) which certainly may be beft of all done by Cbymical
Methods: By thofe Enquiries wonderful difcoverits are made
of their Natures i and Experiments are found out, which are
not only full of pleajant furprife and information* but of va
luable ufe, efpeciallyin the Prattice of Pbyficfo For It directs
Medicines left loatbfome and far more vigorous, and freeth the
Spirits^ and p«r^r parts, from the clogging and noxious Ap
pendices of grojjer Matter, which not only binder and dtfible
the Operation, but leave hurtful Itog/ in the Body behind
them. I confe(s, that among the ^Egyptians and Arabians,
the Paracelfians-t and fome other t^todernsy Cbymiftry was
very pbantafticfa unintelligible, and delufive > and the boafls,
•vanity, and canting of thofe Spagyrifts, brought a fcandal up
on the /4rf, and expofed it to fufpicion and contempt : but its
Jate Cultivators, and particularly the E. 0 TA L S 0 C I E-
!fT, have refin'd it from its drofs, and made it boneft, fiber,
and intelligible, an excellent Interpreter to Philofipby, and
help to common Life. For ^ry have laid afide the Cbryfopoie-
tick^, the delufory Defigns, and z^^f?i transmutations, the K^c'-
crucian Vapours, Magical Charms, and Supercilious Suggefti-
ons, and form'd it into an Inftrument, to know the Depths
and Efficacies of Nature. And this is no fmall advantage
that we have above the old Pbilofopbers of the Notional Way.
And we have another,

II. In

Of the Modern Improvements

( II. ) In the Study, Vfe-, and vafl Improvements of A NA
TO MT, which we find as needful to be known among «/, as
'tis wonderful 'twas known fo little among the Ancients, whom
a fond Suferftition deterr'd from Diflettions. For the Anatomi
zing the Bodies of M™ was counted barbarous znA^Mumane
in elder 'times : And I obferve from a Learned Man of our
own, That the Romans held it unlawfal to lool^ on the En
trails. T'ettullian feverely cenfures an inquifitive Phyfici-
an of his time for this prattice, faying, That be bated Man,
that be might know him. Yea, one of the Popes ( I take 'twas
Boniface 8. ) threatens to Excommunicate thofe, that (hould do
any thing of this (then) abominable nature. And Democri-
tus was fain to excufe his Diflettion of Beafts, even to the
great Hippocrates. Nor does it appear by any thing extant in
the Writings of Galen, that that other Father of Phyficians
ever made any Anatomy of humane Bodies. Thus fine and
unacquainted was Antiquity with this excellent An, which is
one of themoft ufifal in humane Life, and tends mightily to
the evifcerating of Nature, andjjifclofure of the Springs of its
Motion. But now in thefe. later Ages, Anatomy hath been a
free and general Prattice j and particularly in tbis> It hath re
ceived wonderful Improvements from the Endeavours of feveral
worthy Inquifitors, fome of them Ingenious Members of the
ROTAL S 0 C I E T T, as Sir George Em, Dr. Glitfrn, and
Dr. Willis* I inftance in themoft remarkable of their Difco-
veries briefly i And thofe I take notice of are, The Valves of the
Veins, difcover'd by Fabricius ab Aquapendenre j The Valve at
the entrance of the gut Colon, found, as is generally thought,
by 'Bauhinut s The Milkie Veins of the Mefintery, by Afdli-
m ; The Receptacle of the Chyle, by Pecquet i The ~DuUus
Vii fungi amis, by Jo. George Wirfung of Padua , The Ljw-
pbatick^ Vffils, by Dr. Joliffe , Bartbolin, and Qlaus Rudbeck, i
The internal Duttus Salivaris in the Maxillary Glandule^ by
Dr. Wbanon-) and Dr. G/i/7o« ; The external Duttus Salivaris
in the conglomerated Parotis, The DttSus of the Cbeel^, The
Glandules under the 'tongue^ Nofe, and Palate, The Veffels in
thenamelefs Glandule -of the Ey?, and the *f ear -Glandule, by
^9/rw^ i A new Artery, called Art ere a Broncbialis, by
Ruyfcb* I add, the Origination of thofe Nerves, which

were

3*

were of old fuppofed to arife out of the fubftance of the
but are found by late Anatotnifts to proceed from the Medulla
Oblongata. And though the Succtts Nutritius be not yet fully
agreed upon by Phypcians, yet it hath fo much to fay for it
felf, that it may not unreasonably be mentioned among, the
New Inventions.

But of all the Modern Vifcoveries* Wit and Industry have
made in the Oecemomy of Humane Nature, che nobleft is that
of the Circulation of the Blood, which was the Invention of
ourdefervedly-famousHjrr^. 3Tis true, the envy of mali
cious Contemporaries, would have robb'd him ot the glory
of this Difcovery, and pretend it was known to Hippocrates^
PIatot Ariflotle, and others among the Ancients : But who-
ever confiders the Exprcflions of thofe Authors, which are
faid to refpedr the Circulation, will find, that thofe who form
the Inference, do it by a faculty that makes all kjnd of Compofi-
ti'ons and Deductions, and the fame that aflifts the Enthujiafis
of our days, to fee fo clearly all our Alterations of State and
Religion, to the winuteft Particulars, in the Revelation of
St. John. And perhaps it may be as well concluded from the
firjl Chapter of Gtnefis, as from the Remains of thofe Anci
ents* who, if they had known this great and general 'the dry,
how chance they fpake no more of a thing, which no doubt
they had frequent occafions to mention ? How came it to be
loft without memory among their Followers, who were fuch
fuperftithuf porers upon their Writings ? How chance it was
not (hewn to be Jodg'd in thofe Authors, before the days of
Dr. Harvy, when Evvy had impregnated and determined the
Imaginations of thofe, who were not willing any thing
fhould be found anew, of which themfelves were not the
Inventors ? But 'tis not only the remoteft Ancients, whom
time hath confecrated, and diflance made venerable, whofe
Aftes thofe fond Men would honour with this Difiovery :
But even much later Authors have had the Glory faftned upon
them. For the Invention is by fome afcribed to Paulus Vene-
tits i by others, to Proffer Alftnus '•> and a third fort give it to
Andreas CtfalpinHf. For thefe, though either of them fhould
be acknowledged to be the Author, it will make as much for
the defign of my Difcourfe, as if Hjrvy had the credit ? and

L there-

Of t&e Modern Improvements ;I5C&{? 3.

therefore here I am no otherwife concerned, but to have Ju-
ftice for that Excellent Man : And the World hath now done
right to his Memory, Death having overcome that Envy which
dogs living Virtue to the Grave ? and his Name refts quietly in
the Arms of Glory, while the Preteufwns of his Rivals are
creeping into darknefs and oblivim*

Thus, I have done with the Inflames of Anatomical Ad
vancements, unlefs I ' fhould hitherto refer the late Noble
Experiment of fransfttfon of the Blood horn one living Animal
into another, which 1 think very fit to be mention'ch and I
iuppofe 'tis not improper for this place : Or however, I (hall
rather venture the danger of impropriety and mijplacing^ than
emit the taking notice of fo excellent a Difcovery, which no
doubt futurel>/gra«zfy and Practice, will improve to purpofes
not yet thought of i and we have very great likelyhood of
Ad vantages from it in prefent profpett.

For it is concluded, That the greateft part of our Difeafes
arife either from the fctrcity^ or malignant temper and corrup
tion, of our Blood > in which cafes Transfufion is an obvious
Remedy » and in the way of this Operation, the peccant flood
may be drawn out,- without the danger of too much enfeebling
Nature, which is the grand inconvenience of meer Phleboto
mies. So that thit Experime nt may be of excellent ufe, when
Cuflom and Acquaintance have hardned Men to permit the Pra
ctice, in Pleurifies, Cancers, Leprofies, Madnefs^ Vlcers^ Small-
Pox ^ "Dotage^ and all fuch-like Diftempers. And I know not
why that of injetting prepared Medicines immediately into the
Blood, may not be better and more efficacious, than the ordi
nary courfe of Practice : Since this will prevent all the dan
ger of fruftration from the loathings of the Stomachy and the
difabling, clogging mixtures and alterations they meet with '
there , and in the Inteftinesy in which no doubt much of the
Spirit and Virtue is loft. But in the way of immediate inje-
ftion> they are kept intire, all thofe inconveniences are avoi
ded, and the Operation is like to be more Jpeedyznd Juccesful.
Both thefe noble Experiments are the late Inventions of the
ROTAL SOCIEtT, who have attefted the reality of
the former, that of Transfufwn of B/W, by numerous Tryals

on

on feveral forts of brute Animals. Indeed the Frtttcb made
the Experiment firft upon humane Bodies-, of which we have
a good account from Mottfi eur Demi* ; But it hath alfo fince
been pra&iced with fair and encouraging fucccis, by our Phi-
lojofhical Society. The other of fcjnSNtfi, if ir may he menti
oned as a different Invention, was aHb the product of the
fame Generous Inventors i though indeed more forward Fereig*
ners have endeavoured to ufurp the credit of both. Thii latter
likewife hath fucceeded to confiderable good tfFecfrs, in fome
new Tryals that have been made of it in Dantzicl^, as appears
in a Letter written from Dr. Fabritittf of that City, and prin
ted in the Philofofbical 'franfattiovs.

I proceed now to my 7 H I R D Inflame of A R. 7*8, (if
I may take leave to ufe the word in this large fenfe) which are
Advantages for deep fearch into Nature, and have been confi-
derably advanc'd by the Induftry and culture of late Times,
above their ancient Stature. And the Inftance was,

CHI.) Thc^JMATHEMAflCKS. Thatthefeare
mighty helps to Practical and Vfiful Knowledge, will be eafly
confeft by all, that have not fo much ignorance as to render them
incapable of information in thefe Matters : The Learned Ge
rard Voflitts hath proved it by induction in Particulars : And
yet it muft be acknowledged, that Ariftotle, and the disputing
Pbilofopbers of his School, were not much addicted to thofc
noble Inqmfitions : For Proclus the Commentator upon Euclide*
though he gives a very particular Catalogue of the Elder Ma
thematicians, yet hath not mentioned Ariflotle in that number :
And though "Diogenes Laertius takes notice of a Book he in-
fcribed Ma6n/>u>:77^v, another, ne^/ ^u3Vdc<A(GH, and a Third,
yet extant, ne^t OCTOTOV -ypa/u/uSv : Yet it appears not that
thefe were things of very great value i and Ariftotlfs Meta-
pbyfical procedure, even in Pbyfical Theories, the genius and
humour of his Principles, and the airy contentions of his Sett,
are great preemptions that this Pbilofopber was not very Ma-
themttical: And his numerous fucceeding Followers, were
certainly very little converfant in thofe Studies. I have el fe-
where taken notice, that there is more publifh'd by thofe

L 2 ~Difputing

Of the Modern Improvements JgQTa^ 3.

'iW V.»nufcme trifling Queftion about ens Rationis,
an J t!K r M fm'ci /?rfwj,than hath been written by their whole
number upon all the ufcful parts of Matbtmtttuty and Mecba-
nicks* It would require much ikill in thofe Sciences, to draw
up the full Hiflory of their Advancements » I hear a very accu
rate Mathematician is upon it : And yet to fill up my Method,
ri adventure at fome imperfedt Suggellions about the Inventi
ons and Improvements of this kind : And I begin,

(I.) With arftftnieticfc, which is the Handmaid to all
the other parts of Mathematicks, this indeed Pythagoras is
faid to have brought from the Phoenicians to the Grecians : but
we hear no great matter of it till the days of Euclide '•> not the
Euclide that was the Contemporary of Plato, and Hearer of
Socrates i but the famed Mathematician of that^Name, who
was after Ariftotle, and at po years diftance from the former.
Tthis is the firft Perfon among the Ancients, that is recorded by
theexaft Voffius to have done any thing accurately in that
Science* Atter him it was advanced by Diofhantus-> methodi
zed by Pfelltis, illuftrated among the Latins by L. Apukiut '•>
and in later times much promoted by Cardan^ Gemma ¥rifmsY
ILamus^ damns ^ and divers more modern Artifts •, among
whom I more efpecially take notice of that Ingenious Scotch*
man the Lord Napier >

Who invented the &ogarit&mfi, which is a way of compu
ting by Artificial Numbers, and avoiding the tedium of Mul
tiplication and Divifion* For by this Method all thofe Operati
ons are performed by Addition and Subjhattion-> which in
Natural Numbers were to be done thofe longer ways. This In
vention is of great ufe in Affironomical Calculations, and it may
be applied alfo to other Accompts. Befides this^ the fame
Learned Lord found an eafie, certain, and compendious way
of Accounting by Sticks-) called Rabdology =» as alfo Computa
tion by Napier's Bones : Both thefe have been brought to grea
ter perfection by others, fince their firft Difcovery \ particu
larly by Vrfinus and Kepler.

To them I add the Decimal Arithmettcl^, which avoids the
tedious way of computing by Vulgar Fractions in ordinary Ac*

compts5.

of Ufefrl Knowledge,

compts, and Sexagenaries in Agronomy* exceedingly and late
ly improved hy our famous Ougbtred, and Dr. Wattis a Mem
ber of the 21 0 TA L S 0 Cl E 1 T. If I fhould here iuh-
join th? Helps this An hath had from the Works and Endea
vours of AttQtoltM) Barlaam, MaxintHf Planttdes, N mwariusy
Jiorentinus Bredonus, Pifanus-> Orontius » and in tbi* Age,
fromthofeof Adnanus Romans, Hettijchitest Cataldus, Ma-
lapartius-) Keplertts, Briggius-, Crttgerus-> and a vail number
xeckon'd up by Vvfliuf^ I (hould be tedious on this Head »
and therefore 1 pafs lightly over it, and proceed,

(II. ) ToJ3lgeb?a, of univerfal ufi in all the Mathemati
cal Sciences) in Common Accompts-> in Ajlronotny, in taking
Diftancesmd Altitudes, in measuring plain and {olid Bodies,
and other ufeful Operations. The n'rlt noted Author in this
Method was Diophanttis, who lived long iince* the times of
Ariftotle, He, and thofe other Ancients that ufed it, perfor
med their Algebraical Operations by Signs and Characters futed
to the feveral Numbers-, and Powers of Numbers, which they
had occaiion to ufe in folvivg Problems : But the later Mathe
maticians have found a far more neat and eafie way, viz,, by
theLemr/ of the Alphabet, by which we can folve divers Pro
blems that were too hard for the Ancients^ as far as can be dif-
covered by any of their remaining Works. For there were
many affetted Mquations ( as they call them ) that did not
equally afcend in the Scale of Powers, that could not be fiWd
by the elder Methods > whereas the acute Vieta* a Matbema-
tician of this laft Age, affirms, he could refolve any Problem
by his own Improvements. Befides him, our excellent Ough-
tred another, lately mentioned, did much in this way. But
Des-Cartes hath out- done both former and later Times,
and carried Algebra to that height, that fome confidering Men
think Humane Wit cannot advance it further. I will not fay.
fo much, but no doubt he hath pei formed in it things defer-
ving much acknowledgment, of which we (hall hear more ia
another place. But I proceed,

( HI. ) To the Confideration of dSeometrp, which is fo
ufffitli Science^ that without it we cannot well

under--

to Of the Modern Improvements jJBflfty 3.

underhand the Artifice of the Omnifdent Architect in the com*
pofure of the great World, -and o#r felvtf* © E o'x r E n-
METPEVI, was the excellent faying of Plato \ and the
Vniverfe muft be tytown by the Art whereby it was made. So
that what Galileo notes of Arijhtle> is a great fign of his de-
feds, viz. That he reprehended his Venerable Matter for his
Geometrical Sublimities, accufing him that he receded from the
folid Methods of Pbilofophizing, through his too much indul
ging that Study , W hich is fo far from being likely, thatG^o-
metry is little lefs than neceffary to folid and real Pbilofopby.
An d therefore Plato admitted none to his School, but thofe
that were acquainted with that Science : Which practice the
mentioned excellent Modern, notes to be diredrly oppofife to
the Peripatetic!^ Genius ', and fome he knew great Men of that
way, dehorted their Difciples from it •» which he introduceth
one applaudirig as a wife Counfel, fince Geometry would detedfc
and fhame the futilities of that Notional way* But not to
take too large a compafs, this is certain, That Geometry is a
mod ufefxl and proper Help in the Affairs of Pbilofopby and
Life. 3Tis almoft as clear from thofe former intimations, that
Ariflotle was not much enclined that way i and we know that
his' late Senators, have very feldome applied themfelves to
Geometrical Uifquifitions.

The Refult of which is, We muft exped the Advantages of
this Science, from the declining of bis and their Empire i and
I need not fay expeft it, they are both in prefent view. And
if after this any do require accounts of the Improvements Geo^
metry hath received, fince the foundation of that 'tyranny by
the Man of S t A G TR A, I (hall offer the beft I have * and
though I am confcious that they will be fcant and defefiive,
yet I hope fufficiem for my prefent purpofe.

I note then from the celebrated Vofiits, That Emlide was
the firft that brought Geometry into a Method^ and more accu
rately demenftrated thofe Principles, which before were (bat
tered among the Greeks and •JEgyftitns>> and not fo cogently or
carefully proved. And Procluf reckons this famous Man as
the Compiler and Demenftrator^ not as the Inventor of the Ele
ments > and two of thefe Books (viz. 14, & 15. ) are afcri-
bed to dpollonius Perg*tts> who was his near eft Succeffor in

fame

rf ufefHl K*mkdg*. xx

Fame tor Mathematical Abilities, 'fh'n Geometrician improved
the Science by four Books of Conic^s, publiuYd of old j and
three more have been lately O'n the year id<5r. ) tranflated
©ut of an Arabic}^ Manuscript in the Duke of Tufeaufs Libra
ry, and are now abroad. This Mannfirift Jacob Gol'ius pro
cured out of the E*/h Btfides which, */.?# Magnus Geometry
as he was called, illuftrated Euclide by his Learned Commenta
ry upon him. But Archimedes of Syracufe, was a Perfon of
the greateft renown for Geometrical and Mechanical Perfor
mances * concerning which, Pclybius, Valerius, Plutarch,
Livy*, and others, have recorded prodigious things : This
great Wh carried Geometry from general and /^ Speculation,
to the #/? and &»»?/?* of Mankind > whereas before him it was
an ancient and perverfe Opinion, That /&// Knowledge ought
not to be brought down to vulgar Service, but kept up in ab-
ftraftive Contemplations : upon which fcore ArchytM and E«-
*/<?.*•»/, thofe great Geometricians before Euclide, were feared
from the Mechanical and Organical Methods, to the great hin-
derance of beneficial Improvements in f/taf w*y. But the excel
lent Syracufian underftood, that this Science is not debafid, but
promoted and advanced by fuch Accommodations > and evinc'd
the ufefulnefs and excellency vt Geometry, in his admirable ?<*=
r j«/w propofed before King H/?r0# ( Pj<n viribus datum pon-
dns tollere ) £ Aos /uo/ TrS $» £, K/VMOW rW ylo) ]. 'fbis Ma
thematician flourim'd 160 years after the time of Arijhtle,who
hath the name of the moft Ancient that writ in Mechanic^/,
though that Book of his be not mentioned, either by Archi
medes, Atben&w, Hero, or Pappus, Mechanical Authors i
and Cardan and Patricius affirm that Wor]^ to be none of Ari-
ftotfs : Whofe ever it was, the Performance hath praife from
the Learned) as explaining the general Cattfes of Mechanical
Geometry. But Archimedes was more praftical and particu
lar : And though Plutarch in the Life of Marcellus affirms he
writ nothing* yet the contrary is abundantly proved by Ge-
rardVoflius, who hath (hewn that the Books extant under his
Name, that contain Co many great Maxims of Mecbanickj> are
genuine i and both Strabo and Pappur mention them as hli.
The Deilgn of Archimedes, of combining Mechanifm and
Geometric}^ Theory, was after happily promoted by Hero the.

Elder,

Of the MoJtr* Improvements

Elder of Alexandria, who invented thofe ingenuous Automata,
that move by Air and ZFfjv/ > concerning which he writ a
Book that wasTranflatedby ^TtderknsCmmMtdinuS) as alfo
he did another T>e Machine Belticii, by which he well impro
ved Geometrick Mechanic^ •' And Pappus particularly cele
brates his exarcnefs in folving the "Deliaick^ Problem, De'Cuko
duplicando, acknowledging that he took moft of his own
Accounts about that Matter, from that exquipte Man. Next
him, I mention Theodofius of Tripoli) who very much impro
ved Geometry by his three Books Ve Figura Sphtrica, which
afforded great affiftance to Ptolemy, Pappus, Proclus, and The-
on, in their Mathematical Endeavours. Menelzus alfo, who
lived in Trajan's time, contributed very much to the per-
fifting the Do&rine of Sphtrickj, as Vitetiio well knew, who
was famous for thofe things which he borrowed from that
Author. The Performances alfo of Ctefibius, who lived in
the time of Ptolomeus Pbyfcon, are much celebrated by Pliny.
He invented many things in Hydraulicks-* and according to
Atheneuf, he was the firft Contriver of Mufical Organs. Thefe
were Mechanical : but Geminus Rhodius the Matter of Proclus
Lycius, applyed Logicl^ to Geometry, out of particular Ele
ments abftra6Hng tyniverfals. He demonflrated, That there
are only Three fimilar Species of all Lines, viz. Right, Circu
lar, and Cylindrical : And Perfeuf following his fteps, en-
rich'd Geometry with the Invention of three kjnds of Crooked
Lines, the Parabole, Hyperbole, and Elipfls '•> for which he ex-
prefs'd his extatick joy, as Thales, Pythagoras, and Archime
des did upon like occafions, in a Sacrifice to the Gods. But to
be briefer. Pappus improved the Sphxricks j Theon more me
thodically digelkd the Elements of Euclide j Serenus Antinfin-
fis difcover'd, that the Setiion of a right Cylindre, is the fame
with the Elipfis of a right Cone '•> C°Per^cus improved the Da-
Brine of Triangles ; Ramus corrected and fapplied Euclide,
where his Principles were defective i Maurolicus writ firft of
Secant Lints •> Climus much illuftrated and promoted the Do*
{trine of Tavgents, Secants, Triangles, Right Lines, and
~Sph£ric\s, befides what he did hi his Comment upon Euclide,
\ might mention with Thefe, the worthy Performances of
Cufanus , Pitifcus ) Snetiitts 5 Ambrofws Rhodius , Kepler,

FrancifcK/

3 • tf UfeftU Knowledge]

Francifcus a Scboten, and others, who contributed very emi
nently to the Perfe&ions and Advancements of Geometry, and
were late Men.

But none have done in it like the Excellent Perfons whom
I referve for my laft mention ; The chief are, Vieta.Ves-Gartes,
and Dr. IPallit.

To my account of whofe Performances, I muft premife,
That no great things can be done in Geometry, without the
Analytical Method •> And though fome Learned Men conceive
the Ancients were acquainted with this way of refolving Pr<?-
blems, yet their skill in it went no higher than the ghtadraticl^
Order of Equations, which They demonflrated by Circles and
Right Lines, which They call'd LocaPlana: but they were
able to do nothing in the Cubical Equations, or any of the
Stfperiour Orders '•> though they endeavour'd to cover their de-
fettsin this Art-, by recourfe ad Locos Solidos, (viT.Conic^
Seftions ) and Lineares, as they called them, fuch as the He
lix, Conchoeides) and thole of like nature. But thofe tortous
and curved Lines being defer ibed Mechanically by Compound
Motions, the Problems refolvd by them, are performed Orga
nically by the Hand and Eye, not Geometrically.

This was the State of the Analytic^ Art, as long as Lear
ning flouriuYd in Greece •> when That wasfubdued by the Bar
barians, their Learning with their Country paflfed to the Ara
bians, and alfo to the Perfians, as we have it from Hottin^er
and EuUialdus : But thefc Succeflors of the Greekj did not ad-
'vance their Learning beyond the imperfeft Stature in which it
was delivered to them. In that condition it remained till
Cardan and 'fartaglia, who made fome fmall addition towards
the perfection of it > For they gave fome Rules for folving Cu
bical ^Equations, which were certain in fome cafes, but not in
all.Their Invention fome other Mathematical Men endeavoured
to advance, laying down Rules for folving fome Cubic^ and
"Biquadratic^ ^Equations i but could never find an univerfal
way, that might reach all fuch : Yea indeed they utterly de-
fp aired, and held it impoflible. At length appears Vieta, who
by inventing the Method of Extracting Rootf in the moft nums-
rous ^Equations, and by converting the Signs ufed by the An
cients into Letters, brought Algebra to a very great perfeftiov,

M as

14 Of the Modern Improvements

as I hive noted above j and by enriching the Analytical
by the Accefiiens of his Exigetice Nmneroja, and Logiflice Sfe-
ciofa> he hath contributed infinite helps to Geometry. After
him, divers other Learned Men polifht and Adorned his DiC-
courfes •» among whom I mention chiefly our Country-men
Harriot and Oughtred, who altred Viet^s Nites to advantage,
and invented Canons to direct our Operations- in the Extracting
of Roots, both in pure and adfifted jE(]tt;tions*

But after thele had thus improved the Analytic!^ Arty and
well affifted Geometry by it, JLenatus Vet-Cartes appeals who
in a few Pages, opens a way to mighty Performances : He
(hews us how all the Problems of Geometry rruy be brought to
fuch terms, that we (hail need nothing to the Conjlrufc<m and
Vemonflration of them, but the knowledge of she length of
certain right Lines > and that, as all the Operations of Arith
metic^ are performed by Addition* Subtraction, Multiplicati
on, Divifion, and Extraction of Root s (which is a fptcies of
Vivifwn). So in Geometry) for the preparation o£ Lines that
they may be tyown> nothing needs more to be done, than that
others be added to them, or fubtratted from them > or if the
Line be fmgle? (which that it may be the better referred to
Numbers, may be xalled Vnity ) and befide that> two other
Lines, that a Fourth be found which (hall have the fame pro
portion to one of tbefi Lines* that the other hath to Vnity^
which is the fame with Multiplication ; or elfe, that by them
a Fourth be found, which may have the fame proportion to one
of them, which Vnity hath to the other, which is the fame
withVivifwnj orlaftly, That there be found between Vnity^
and fbme other Right L ine, two or more mean Proportionals)
which is the fame thing with the Extra&ion of Qtfadraticfand
Cubick^ Roots* And that he may juftifie the introducing of
*£erms Arithmetical into Geometry^ he obferves, That the avoi
ding thereof was an occafion of much perplexity and obfcurity
in the Geometry of the Ancients > of which he could give no
other conjecture, but becaufe they did not.fufficiently under-
ftand the affinity and cognation of thofe Sciences. But if I
fhould intend an exaft Hijfary of all his Performances, I muft
transcribe Him j for he hath faid fo much in lii tie, that 'tis
impoffible to abridge thofe his clofe Cowpofures, I ihall there
fore

3 • *f Mfcfyl Knowledge.

fore only hint forhe principal things referring to his Writings
for the reft.

And I take notice firft, That he hath propofed znUxiver-
fal Method for the Solution of all Problems » not only thofe pro
pounded in Right Lines, Plains, andSV/^/; but alfo all that
are made in Angles,* thing of moft general Service in all parts
of Mathematics. By It he refolves the famous Proportion in
Papptt*, which was too hard for Eudide, Afollonm, and all
* the Ancients. He difcourfes the nature of crooked Lines, and
(hews which are fit to be ufed in Geometrical Demonjbations *
Gives Rules for the place where to apply our felves in the T)e-
monftration of any Problem » and tells us. That a Problem after
it is broughrtoan ^Equation, and reduced to its leajl terms,
and the unknown Quantity is Quadratic]^, or of two Dimenfi-
fions, that then it may be demon ftrated by a Right Line and
Circles : but if the Equation, after it is reduced to its leaf
Terms-, leave the unknown Quantity, Cubicf^ or Biquadratic^,
it muft be demonft rated by fome one of the Conick^ Se&ions.
Whereas again, if after the ^Equation reduced, the unknown
Quantity remain of five or fix THrwnfionsi or more, in inpni-
tum^ then the Demonftration muft be performed by Line 9
more and more compound, according to the degree of Cotnpofi-
tion in the unknown Quantity of the ^Equation. But becaufe
the.way by Linesis ferplext and tedious, he gives T&tlsstQ re
duce J&qnations of many VimenfiottS) to fewer. He (hews
how to fill up Defettsy when any Terms are wanting in the
JEquation \ how to convert the falfi Roots into true^ to avoid
Fractions, andto/</pw JEquations. Hehzthdetnonftrated, by
a Circle and Parabole, the famous Problems fb much agitated
among the Ancients, viz. the 'fftfitfitn of an Angle, and the
'finding two mean Proportionals between two Lines given, with
more brevity and expedition than any that went before him.
And this (hall fufficeh/ way of intimation, concerning that
Prince of Mathematividnsand Philosophers.

Since him, others have improved this Method : ScJjoteniuf
hath demonftrated the Loca Plana of Apollonitts : Hadderius
hath added Inventions of ttfe and pleafant Speculation in his
7r<*# of Reduttiou of ^Equations. Florimundus de Eeaune
hath writ ingenious and profitable things/ de Nttura & Limi-

M 2 tibus

^ # Of the Modern Improvements

ffLquationum. But 'twould be ^ndleft to attempt full
Accounts of the Modern Advancements of this Science, or in*
deed thofe acceffions cf growth it hath had fince Vista. And
whoever fhould go about it, muft reckon to begin anew as
(bon as he hath finifh'd what he intended, fince Geometry is
improving daily.

I (hall therefore add no more here, but only do right to an
excellent Perfonof our own Nation, Dr. Wallit) a Member
of the R 0 TA L S 0 C IE 2T, to whom Geometry is ex-
eeedingly indebted for his rare Difcoveries in that Science.
Particularly, he hath propounded a Method for the measuring
of all kind of crooked Lines , which is highly ingenious \ and
put an end to all future Attempts about Squaring the Circle*
which hath -puzzled and befooled fo many Mathematicians)
that have fpent their thoughts and time about it. This he hath
brought to effed: as it near as can be done,and fhew'd the exatt
performance by rational Numbers impoflible : He hath propo-
(ed excellent ways for the meafuring all kinds of Plaivs*, and
all multangular and folid Bodies. But 'tis time now to pro
ceed to the confideration of the next Mathematical Science*
Viz.

v

( 4. ) Qffrononip, one of the grandefi and moft magnifique
of all thofe that lie within the compafs of Natural Inquiry. \
fhall not look back to its beginning among the Chaldeans <>
JEgyftianS) and eldeft Grecians, in which Times it was but
rude and imperfeft, in comparifon to its modern Advancements..
For the great Men among the Greeks are taken much notice of,
but for very ordinary and trite things in this Science : As
Anaximander Mile/tits, for teaching, 'that the Earth WM Glo-
bous, and the Cetitre of the World not bigger than the Sun :
Anaximines for affirming, 'that the Moon Jhone but with a bor
rowed Light y 'that the Sun and It were Eclipsed by the Earths
interpofal ? and, 'that the Stars move round our Globe. And
Pythagoras was the firji that noted the obliquity of the Eclip*
ticl^ jft-w Philofopher indeed was a Perfon of a vaft reach, and
faid things in Agronomy very agreeable to late Difcoveries : But
Artftotle made very odd Schemes^ not at all corresponding with
the Phenomena of the Heaven* '* as appears from his Hypotbefis

o£

of Uftful Knowledge. 17

of Solid Orbf, Epicycle/, Excentrkkj> Intelligences, and fuch
other ill-contrived ^nancies. Befides which, if I (hould de-
fcend to confider his now palpable Miftakes about the nature
of Comets, the Galaxy^ the Sphere of fire under the Moon,
and numerous other fuch, I (hould oblige my felf to a large
ramble. Wherefore to be brief in thefe Notes, I obferve,
That after Ariflotle, Aflronomy was cultivated and improved
by Theopbraftitf, Aratus> Ariftarcbuf Samiust Archimedes , Ge-
minuty Menelaits-) Theon, Hipparcbitf, Claudius Ptolomxus^ and
many others among the Greeks.

Among later Authors, coniiderable things have been done
in this way 6y both Latins and Arabians : To omit the latter^
I fhall give you feme particular Inftances of the other.

Johannes de Sacro Bofco, ingeniously and methodically explai
ned the Dottriue of the Sphere : 'Ihsbit frft found the Mono*
of Trepidation : [Regiomontanus publifhed the firft Epbemeri"
des ; and did excellent things in his 'theories of the Planets*
Wernertts ftated the greateft Declination of the Sun- Albertits
Pighiu* directed the way to find J&quinoxes and Solflices : Ba-
erfws fram ed perpetual Tables of the Longitudes and Latitudes
of the Planets : Copernicus reftored the Hypothecs of Pytbago-
rat and ^Pbilolatts^ and gave far more neat and conpftem Ac
counts of the Phenomena : Joachimtts made Ephemerides ac
cording to the Copernican Dodrrine : Clavius invented a moil
ufeful demonflrative Aftrolabe, and writ an exqttifite Comment
upon Sacro Bofco.

But I conclude the laft Century with the Noble Ticbo Brabe,
who performed the great Work of reftoring the Ftx'd Stars to
their true places, the ajjignation of which before him, was ra
ther by guefs, than any competent Rulesy and the mifla^es here,
were the very Root and Foundation of moft Errors in Aftrono-
my. For which reafon it was, that Copernicus left that earneft
advice to his Scholar Joachimus, that he fhould apply himfelf
to the restitution of the Fix*d Stars » for till this were done,
there could be no hopes of attaining to the/r#£ places of the
Planets^ nor doing any thing to purpofe in the whole Science.
This ingaged the Noble lycbo to this Enterprifo, and he made
it the Foundation of all the rert : The Method he ufed is de-
fcribed by Gaflendus. By the help of this noble Performance.

he.

Of the Modern Improvements

he reformed the elder Agronomical fables, both the
and Copernican- And from his Ooiervations of the new Star
of 1572, and fix others in his time, he afferted Comets info
their place among Heavenly Bodies, (nattering all the Solid Orbs
to pieces > And he hath done it with fuch clear convittiGn, that
even the Jefuits, whofe thraldom to the Church of JLome^ de
ters them from doling with the Motion of Earth, confefs a ne-
ceffity of repairing to ibme other HypotJrfs than that of Pto-
lomyy zndAriftotle. I might add to this, That this generous
Nobleman invented and framed fuch excellent Agronomical
Inftruments, as were for ufe and convenience far beyond any of
former Times : Himfclf hath a Treatife concerning them. He
hath alfo made exquitite 'fables of the difference that Refr a-
flions make in the appearance of the Stars, and done more
great things for Aflrommical Improvement > than many Ages
that were before him ; for which reafon I could not pardon
my felf in a curt mention of fo glorious an Advancer of this
Science.

The next Age after him, which is ours, hath made excel
lent nfe of his Di/coverieS) and thofe of his £lder^ the famed
Copernicus > and raifed Agronomy to the noblelt height and P?r-
fefthn that evar yet it had among Men. It would take up a
Volume todefcribe, as one ought, all the particular Difcove-
ries : But my Defign will permit but a fhort mention : There-
foVe briefly ^ I begin with GaliUo^ the reputed Author of the
famous fclefeope '•> but indeed the glory of the firfl Invention
of that excellent T»fo, belongs to Jacobus Metius of Amfter-
dam : but 'twas improved by the noble Galil*0i and he rirft ap
plied it to the Stars ; by which incomparable Advantage, he
difcovcred the Nature of the Galaxy) the 21 New Stars that
compofe the W^H/0/jinthe Head of Orion^ the 36 that con-
fpire to that other in Cancer, the Anjulx Saturni, the AffecU
of Jupiter, of whofe Motions he compofed an Ephetneris. By
thde Lunul£\\s thought that Jttpiters diftance from the Earth
may be determined, as alfo the-diftance of Meridians ^ which
would be a thing of much ufe, fince this hath always been
meafurcd by Lunar Eclipfes, that happen but once or twice a
year i whereas opportunities of Calculating by the occultati-
ons of thefe new Planets will be frequent, they recurring

about

1" of Ufeful Knowledge.

about 480 times in the year. Befides, (tohaften) Galileo
difcovered the ftrange Pbafes of Saturn, one while ob-long, and
then round > the increment and decrement of Venus, like the
Moon', the £/?<?*/ in the Sun, and its Revolution upon its own
Axis > the Moons libration, colk&ed. from the various 'pofition
of its Macul<e j and divers other wondaful and ufeful lUri-
ties, that were Grangers to all Antiquity : Shortly after Gali-
Uo, appears Cbriflopberus Schsiner, who by greater Ttekfcopes
viewed the Sun with a curled and unequal Superficies, and in
or near the Horizon of an Elliptical Figure. He found alfo,
That tbjt fitppofed uniform Globe of Light, was of a different
complexion in its feveral parts > Tome brighter than the main
Body, as the FacuU , others darker , as the iVfacuU. He made
more than 2000 Obfirvations of them, and defcribed their
Number, Magnitude, Situation, Figure, and Revolutions.
Kepler is next to be mention'd, who firil propofed the Ellipti
cal Hypothecs, made very accurate and luciferous Obfervatiotts
about the Motions of Mars, and writ an Ephume of the Co-
-pernicau Aftronomy, in the cleareft and moil pcrfj icuoas Me
thod, containing the Difcoveries of others, and divers confi-
derable ones of his own > not to mention his Epbemerid«S)Zi\d
Book about Comets. Ant. Maria Shirltus, with a new fele-
fcope of a larger Diameter than ordinary, difcovered five other "
Stars more remote from Jupiter than his Satellites, and a kind
of vapid Atwofpbere about that Planet. Francifcuf Fontana-
obferved the fame £f *r,with nine others, never leaving it more
than ten of its Diameters > and in 163 6, and J 643 • with 8.
Anno 1545- with 5, 1646. with 7. on other days with 6\ va
rying their diftances one to another, and not to be feen about
<JMars or Saturn, nor without extending the Telefcope more
than was fitting for Fix*d Spars. Thefe Satellites are ob(er-
ved to fuifera defection of their Light, when Jupiter inter-
pofeth between f&wi and the Sun * whence it is inferr'd, That
they have their Light from It, and that Jupiter hath none of.
his own to impirt to them. To be brief, Longomontanus de
fcribed the World according to all the Hypotbefes of Ptolomyj
Copernicus, and 'ficbo Brabe : Janfinius Elaete made far more
perfed andexad Cotlejiial Globes than any were extant before^.
GaJJendus writ judicioufly of the Stars about Jupiter? and of

Mferovry

Of the Modem Improvements

Mercury in the 5««, and gave the World moft excellent Aftro-
nomieal Infthutions : Ifmael Buliialduf inrich'd the Science
with a new Method, to find and eafily compute the Paralaxes
of Solar Elliffes : Hevelius drew a Graphical Dffcription of
the Moon in all its Phafes, as it appear'd in the Telefcope, ac
curately delineating its Spotr, and (hewing the inequality and
mount anous protuberances of its Surface, which lends Light
to a great Theory. Both thefe laft named are Fellows of the
ROTAL S 0 C IE fl. Of the Selenography of Heveli-
»/, Hicciolus made an Improvement, both as to the Number,
Figure, Magnitude, Site, Colour of the Macula, and the
Eminencies, Profundities, and Afperities of the Lunar Super
ficies. Martinus Honenfus found Mercury to have variety of
Phafes, like the Moon i as, now Horned, then Gibbous, and
at other times Round. But I conclude this Account with the
moil Worthy and Learned Prelate Dr. Setb Ward, now Lord
Bilhop of Sarum, who among his other excellent Performan
ces in Agronomy, hath demonstratively proved the Elliptical
Hypothefst which is the moft plain and (tmple, and performed
.by fewer Operations than either of the other. This indeed
was frft difcours'd of by Kepler, advanced by Eullialdus^
but demonflrated by this accomplijh'd and venerable Bi(hop, an
Honourable Member of the ROIAL SOCIEIT.

I come next ( 5. ) To confider the flDptfcfeg, whofe Im
provements are of great importance in the Matters of general
Philofdphy and human? Life s fince the informations of Senfe
are the ground of botbj and this Science rectifies and helps the
nobleft of them. Concerning it, there was once a Book of
Ariftotles extant, according to Laertius : but it hathfubmit-
to 7iwf« Since him, this Science hath been cultivated by
Euclide, and the celebrated Archimedes, who is faid to have
done ftrange things by it, upon the Ships of Marcellus*' As
Procltts who improved the Archimedian Artifices, deftroyed
a Fleet by his Specula Vftoria, that befieged Conjlantinople.
Ptolomy of Alexandria made confiderable Improvements of Op'
ticks > and Alhazenus the Arabian, is famous for what he did
in It. Ytom thefe, Vitellio drew hit, and advanced the Sci
ence by his own Wit, and their Helps. Stevinus corrected

Euclide* A'lbjzen, and Vitellio, in fome fundamental Propo-
fitions that were miftakes i and in their room fubftituted con-
fiderable Inventions of his own. Roger "Bacon, our fam'd Coun
try-man (whom Pica* Mirandttla calls the Phoenix of his Age,
and VvfliwS) one Learned to a Miracle} writ acutely of Offices.
He was accufed of Magicl^ to Pope Clement iv. and thereup
on imprifoned : But the Accufatian was founded on nothing
but his skill in Mathematical and the ignorance of his Accu-
fers. After tbefe* the Vioptricks were improved by Kepler,
Gajfindut* Merfinnw* and the noble and incomparable Ves-
Cartes* who hath faid the moft clear, ufeful* and improvable
things about it, that ever were extant on the Subject. But
nothing hath fo much advanc'd the Science, as the invention
of the 'telefcepe by Metiuf i and that other of the Microfc&pc,
concerning which I have to fay in the following Inftances. I
pafs therefore to the lafl I (hall mention in the Mathematical
which is,

f VI. ) dffeograp&p. In tlw the Ancients were exceedingly

defective. And Ariftotle tyiew the World* by the fame Figure by

which his Scholar conquered it. 3Tis noted by the ingenious Va-

reniuf) that the moft general and neceffary things in this Science

were then unknown > as, The Habitablenejs of the Torrid

Zone i The flux and reflux of the Sea i The diverpty of

Winds > The Fo/jr Property of -the Magnet » The <r»^ Dimen-

fwn of the E^r/^. They wanted T)tfcriptions of remote Co««-

m«y concerning which both the Greeks and Romans had very

fabulous Relations* They knew not that the E*r/& was ra-

compajjed by the iS'e^, and that it might be Sailed round. They

were totally ignorant of America* and both the North and

South parts of this Hemijphere > yea, and underftood very lit

tle of the remoter places of their own Afia : Japan* the jfo-

z>j'/, the Philippic^** and Borneo* were either not at all tyown*

or exceeding imperfettly of 0/*/ : But all *fo/J are familiar to

the /tffttr 7/wf/ : ^Mexico and /Vr#, and the v^ Regions of

thofe w/gJbj^ Empires* with the many Jjffc/ of the Great Sea are

difclofed : The Frozen North* the Torrid Line* and formerly

untyown South* are vifited* and by their numerous Inhabitants

found not to be fo inbofpitable and unkind to Men, as

N

2-2T Of the Modern Improvements

gutty believed. The Earth hath been rounded by Magellan,
Drakf-> and Candiflj : The great Motion of the Sea is vulgar,
and its Varieties inquiring into every day : The diverflties of
Winds ftated, and better underftood : The T'reafure of bidden
Vertues in the Loadftvne found and ufed. The Spicy IJlands
of the Eaft) as alfo tbofe of the remote South and 2ST<?rf£, /><?-
quented^ and the knowledge of that P<?0/>/? and thofe Countries
tranfmitted to us, with their Riches > The moft diftant Parts
being travell'd and defcrib'd. Our Navigation is far greater^
our Commerce is more general? our Charts more «c*$, our
G/0k.r more accurate-, our Travels more remote, our Reports
more intelligent and /ztfmv » and confequently our Geography
far more perfett, than it was in the c/*&r Time/ of Polybius
and Pcfiidonius) yea than in thofe of Ptolomy, Strabo, and
Pomponius Mela, who lived among the C&fars. And if it
was fo Jfc0r* hi the flourijhing Times of the Roman Empire^
how was it fe/0/v in the days of Ariftotle, and the Grecians .?
We have an Inftance of it in the Great Macedonian, who
thought the Bounds of his Conquefls to bdrthe «&/ of the World;
when there were Nations enough beyond him to have eaten
up the Conqueror with his proud and triumphant Armies. So
that here alfo Modern Improvements have been great , and He
will think fo, that (hall compare the Geographical Performances
of Gemma Frifius> Mercator, Ortelius^ Stevinus-) Berthts^ and
Guil. Blaeu, with the beft Remains of the moft celebrated Geo
graphers of the more ancient Ages.

Thus I have touched upon fome of the Improvements of the
AR*fS that fearch into the recejjes of Nature^ wich which
latter Ages have afiifted Philofophical Inquiries. And in thefe I
fee I have ftruck farther than I was aware into the account of
thofe things alfo, which lead us to the grojftr Phenomena i
and my Remarques about Geography are all of that nature.
However I (hall not alter my Method ; but after I have dif-
cours'd the 3?iUrument8 I mentioned for Ufeful Knowledge,
-Ifhallconfiderfomewhat of NAlVRAL HISlORT,
which reports the Appearances^ and is fundamentally necefftry
to all the Defigns of Science. As for the INSfRVMENfS

'rf tififit Knowledge:

then, that are next, before I come to the Notes I intend con
cerning them, I obferve, That

The Phihfophy that muft iigmfie either for Light or Vfe,
muft not be the worl^ of the Mind turned in upon it filf,
and only converfing with its own Id&as > but It muft be rai-
fed from the Observations and Applications of $*«/?, and take
its Accounts from Things as they are in the fenpble World.
The Illuftrious Lord Bacon hath noted this as the chief caufe
of the unprofitablenefs of the former Methods of Knowledge,
-viz* That they were but the Exercifis of the Mind, making
Concluflons, and (pinning out Notions from its own native
Store '•> from which way of proceeding nothing but Difpute
and Air could be expected. 'Twas the fault that Great Man
found in the Ancients, That they flew prefently to general
Propofitions, without (laying for a due information from Parti
culars, and fo gradually advancing to Axioms : Whereas the
Knowledge, from which any thing is to be hoped, muft be laid
in Senfe, and raifed not only from fome few of its ordinary
Informations; but Inflames muft be aggregated, compared,
critically infpetted, and examined » fingly* and in confort : In
order to which Performances our Senfis muft be aided j for
of themfelves they are too narrow for the vafinefs of things,
and too fhort for deep Refiarches : They make us very defective
and unaccttrate Reports, and many times very deceitful and
fallacious ones : I fay therefore, they muft be affifted with /#-
ftmmentS) that may flrengthen and reftifie their Operations.
And in tbefe we have mighty advantages over Arijlotle and the
Ancients i fo that much greater things may well be expedited
from our Philofiphy-> than could ever have been performed by
theirs* though we (hould grant them all the fitperiority of Wit
and Vnderftanding their fondeft Admirers would afcribe to
thofe Sages : For a vpca\ hand can move more weight by the
help of Springs, Wheels, Leavers* and other Mechanic^ Pow
ers, than the jirongefl could do without them : And that we
really have thefe Advantages,muft be (hewn by Ixftance: I men
tioned Five that are considerable to that purpofe, which I took
notice of among many others s and they were the

Ktermometer, Barometer j

N 2 (I.) The

54 * Of the

(I.) The ICelefcopt is the moft excellent Invention that
ever was, for affifting the Eye in ra»0ff Difcoveries. The *//*-
]?*#<:<? of the Heavens is fo #*#, that our unaided Serfs can
give us but extreamly imperfect Informations of that Upper
World > And the Speculations that Antiquity hath raifed upon
them, have for the moft part been very mean, and very falfe :
But thefe excellent Glaffes bring the Stars nearer to us, and
acquaint us better with the immenfe 'territories of Light :
They give us more PfcjWVlffcf, and *r«fr Accounts > difperfe
the Jhadows and v<ntt Images of the twilight of HJJ^ 5^wp,
and make us a cfomr and /*rgf r profpett : By thefe Advanta
ges they inlarge our thoughts-, and (hew us a more magnificent
Reprejentationof theVniverfe: So that by them the Heavens
are made more amply to declare the G/ory of GW, and we are
help'd to noblery and better-grounded Theories : I have menti
oned in my Account of the Advance of Aftronojny fome of
the moft remarkable Discoveries that have been made by thefe
fabes, which exceedingly tranfcend all the Imaginations of
elder Times j and by the further improvement of them, other
things may be difclofed as much beyond all ours. And the
prefent Philofophers are fo far from detlring that Pofterity (hould
fit down contented with their Difioveries and Hypothefes^ that
they are continually follicitous for the gaining more helps to
themfelves, and thofi that (hall follow, for a further progrefs
into the knowledge of the Ph£nomena> and more certain judg
ments upon them. So that thefe Glaffes are exceedingly bet
tered fince their Invention by Metius^ and application to the
Heavens by GaliUo , and feveral ingenious Members of the
K 0 1C A L SOClEtfTare now bufie about improving
them to a greater height : What fuccefs and informations we
may expedt. from the Advancements of this Inftrnment^ it
would perhaps appear JLomamic}^ and ridiculous to fay ; As,
no doubt, to have talk'd of the Spots in the Sun> and vaff in
equalities in the Surface of the Moon<> and thofe other TelefcQ-
pical Certainties^ before the Invention of that G/J//, would
have been thought phantaftick^ and abfitrd: I dare not there
fore mention our greateft hopes : but this I adventure, That
3tis not unlikely but Pofterity may by thofe fttbes., when they

are.

of Ufeful

are brought to higher degrees of perfeftion> find a fure way to
determine thofe mighty §hteftioHs-> Whether the Earth move ?
or, the Planets are inhabited .<? And who knoweth which way
the Conclusions may fall ? And 'tis probable enough, that ano
ther thing will at laft be found out,in which this lower World
is more immediately concerned, by 'felefcopical Obfervations,
which is, the moft defired Invention of Longitudes » upon
which muft needs enfue yet greater Improvements of Naviga
tion-, and perhaps the Difcovery of the North- Weft Paflage,
and the yet unknown South : Whatever may be thought of
thefe Expectations by vulgar and narrow Minds, whofe Theo
ries and Hopes are conhVd by their Senfes, thofe that confider,
that one Experiment difcovered to us the vaft America, will not
defpair. -But 'tis time to pa(s from tins* to a fecond Modern
Aid> whereby our Sight is aflifted, which is,

( II. ) The S^icrofcope * The Secrets of Nature are not in
the greater MaJJes-> but in thofe little Shreds and Springs^bich
are too fubtile for the grofnefs of our unhelp'd Senfes » and by
this Instrument our eyes are aflifted to look into the minutes and
fitbtiltiesot things, to difcern the otherwife invifible Schema-
tifins and Structures of Bodies, and have an advantage for the
finding out of Original Motions > To perceive the exattnefs
and curiopty of Nature in all its Compofures j And from thence
take fenfible Evidence of the Art and Wlfdom that is in its
Contrivance* To difclofethe variety of living Creatures that
are (hut up from our hare Senfes, and open a kind of other
World unto us, which its littlenefs kept unknown : Thu In*
ftrumeut hath been exceedingly improved of late, even to the
magnifying of Qbjedh many thoufand times , and divers ufeful
theories have been found and explicated by the notices it hath
afforded » as appears by the Microfcopical Writings of Dr.Power
and Mr. Hookf, Members of the R 0 T A L SOClEfT.

But (HI.) The SLfcermometeC was another Inftrumeut I
mentioned, which difcovers all the fmall unperceiv able varia
tions in the heat or coldnefs of the Air, and exhibits many rare
and luciferous Ph^nomena^ which may help to better Informa
tions about thofe <j)ualities, than yet we have any. And as

Of the Modern Improvements

to this, I obferve with the great Verulam, and the other 'Bacon
the Illuftrious Mr. Boyle, That Heat and Cold are the right
and left hand of Nature : The former is the great Ixfimment
of moft of her Operations \ and the other hath its Intereft :
And yetthcPhihfophyot Ariftotle hath neither */<w, nor as
much as attempted any thing toward the Difcovery of their
Natures j but contented it felf with the jejune, vulgar, and
general defer iption, That Heat tf a Duality that gather eth toge~
ther things of a like nature, and fevers thoft that are unlike >
and C&ld congregates both. But now if we will know any
thing deeply in the "butinefs of JLarefattion and Condenfation,
the Do&rine of Meteors* and other material Affairs of Na
ture, other Accounts about thefe things muft be endeavoured »
and the bare informations of our Senfes are not exa& enough
for this purpofe i for their Reports in this kind are various and
uncertain* according to the temper and difpoption of our Bo
dies, and feveral unobjerved accidental Mutations that happen
in therm This Inftrument therefore hath been invented to fup-
ply their Defers i and it gives far more conflant and accurate,
though perhaps not always infallible Relations : but the jufteft
are afforded by the Sealed 'thermometer. And befides the Vfes
of this Inflrument I fuggefted, ic will help very much in fra
ming the Hiftory of 'Weather, which may be applied to many
excellent Purpofes of Philofophy, and Services of Life.

But (IV.) The Barometer is another late Inflrument very
helpful to Vfeful Knowledge : That there is gravity even in the
Air it (elf, and that that Element is only comparatively light, is
now made evident and palpable by Experience, though Arifto
tle and his Schools held a different Theory : And by the help of
Quickcfilver in a Tube, the way is found to meafure all the de
grees of Comprejfion in the Atmofphere, and to eftimate exadrly
any acceffion of weight, which the Air receives from Winds,
Clouds, and Vapours : To have faid in Elder Times, That
Mankind thould light upon an Invention whereby thofe Bo
dies might be weighed, would certainly have appeared very
wild and extravagant', and it will be fo accounted for fome
time yet, till Men have been longer, and are better acquainted
vr ith this Inflrument : For we have no reafon to believe it Ihould

have

of UfefulTLnowkdge:

have better lucj^ than the Doftrine of the Circulation, the
theory of Antipodes-) and all great Difcoveries in their firft
Proposals: 'Tis impoilible to perfwade fome of the Indians
that live near the btatf- of the Line, that there is any fuch
thing as Ice in the World i but if you talk to them of Water
made bard and confijlent by C<?/^, they'l laugh at you as a »0f0-
rious Romancer : And thofe will appear as ridiculous among
the moil of us, who mall affirm it poffible to determine any
thing of the weight of the Wind or Ctouds : But Experience
turns the laugh upon the confident incredulity of the Scoffer j
and he that will not believe^ needs no more for his convibion-t
than the labour of a ftyal j Let him then fill a 2»fo of Glaft
of fome Feet in length with gjuicj^fiher > and having fea~
led one end, let him flop the other with his Finger, and »»-
merge that which is fo jlop*d into a Veffel of Mercury r (he 7#£f
being perpendicularly eredted > let him then fubtracj his Fin
ger, and he will perceive the gtuic^flver to defcend from the
Tube into the fuljaceat Veffel-> till it comes to 29 Digits or
thereabouts > /k*v, after fome Vibrations^ it ordinarily /•<?/£/ .•
The reafon that this remainder of the Mercury doth not de-
fiendalfo) is, becaufe fuch a Mercurial Cylinder is juft equi-
fonderant to ow of the incumbent Atmoffibere that leans upon
the §>Hick;filver int\\zVeffel> and fo hinders a further defcent.
It is concluded therefore, That fuch a Cylinder of the Air as
freffes^upon the Mercury in the FyjW, is of equal weight to
about 2p Digits of that ponderous Body in the 7xc£f. Thus it
is when the Air is in its ordinary temper : But Vapours^ Winds^
and Clouds^ alter the Standard, fo that the QuickC filver (bme-
times /?!//, fometimes np/ in the G/^/r, proportionably to
the greater or left acceflion of gravity and compreflion the Air
hath received from any of thofe alterations ; and the Degree
of Increafe beyond the Standard is the meafure of the additio
nal gravity. This Experiment was the Invention of Torrictfa
lius^ and ufed to little more purpofe at firft, but to prove a
Vacuums Nature j and the deferted part of the G/^/7-Tube
was by many thought an abfolute void, which I, believe is a
miftakc : But it hath been fince improved to this defign of
weighing the degrees of compreflion in the Air> a thing that
may iignifie much> in giving us to underftand its temper ir^

feveral »

Of the Modern Improvements

feveral Places, on Hills and in Caves, in divers Regions and
Climates, which may tend to the difclofing many excellent
Theories and Helps in Humane Life. And the Air is fo C*/£0-
//cj^ a Body, and hath fo great an influence upon all others, and
upon 0«r.r, that the advantage of fuch an Inftmment, for the
better acquainting us with its nature, mult needs be very conli-
derable, atid a good Aid to general Pbilofopby. And who
yet knows how far, and to what Discoveries this Invention
may be improved > The World a long time only rw^/j/ jfor'</
upon the Wonders of the Loadflone, before its »/£ was found
for the advantage of Navigation > and 'tis not impoffible, but
that jfaf«re Tirw^x may derive fo much benefit one way or other
from this Invention, as may equal its efteem totbatof the Com-
fafs. The ROTAL SOCIETY by their Care and En-
deavQurs in the ufing this Inftrument, give us hopes, that they
will let none of its ufiful Applications to cfcape us : And I
know not whether we may not mention it as the tirft great be
nefit we have fromif, that it was an occafion of the Invention
of Mr. Boyle 's famous Pneumatic]^ Engine : And this is the
other Inftrument I noted, and call'd

( V. ) The gtr^umpj concerning the ufifttlnefs of which,
that excellent Perfon himfelf hath given the beft Accounts,
in his Difcouife of Pbyfrco- Mechanical Experiments made in
that Engine, by which he hath difcovcred and proved* rare
and luciferoiu Theory, viz. the ElafticJ^ Power or Spring of the
Air, and by tku, hath put to flight that odd Phancy of the
Fuga Vacui \ and fhewn, that the flrange Effefts which ufe to
be afcribed to that general and obfcure cattfe, do arife from the
native felf-expanfion of the Air. The extent of which Ela-
flical Expanfwn, he hath found divers ways to meafure by his
Engine, which alfo difcovers the Influence the Air hath on
Flame, Smoke, and Fire 5 That it hath none in Operations
Magnetic al > That it is probably much inter fperfed -in the Pore s
of Water, and compreft by the incumbent Atmofpbere, even in
thofe clofe retreats > What Operation the exfitttion of the Air
hath on other Liquors, asO//, Wine, Spirit of Vinegar, Mil\^,
"&&&*•> Spirit of Vriney Solution of Tartar, and Spirit of
Wine j The gravity and expanfwn of the Air under Water >

The

3 • * nowege. 39

The intereft the Air hath in the vibrations of Pendulums, and
what it hath to do in the propagation of Sounds » That Fumes
and Vapours afcend by reafon of the gravity of the Ambient,
and not from their 0w>tf pofitive levity i The nature of Suftiott)
the cjwp of Filtration, and the riling of J^ttr in Siphons '•»
The nature of Respiration, and the Lungs, illuftrated by tryals
made on feveral kinds of Animals, and the intereft the Air
hath in the Operations of C or o five Liquors : Tbefe, and many
more fuch-like beneficial Obfervations and Difcovcries,hath that
great MM made by the help of his Pneumatic}^ Engine > and
there is no doubt but more, and perhaps greater things will be
difclofed by it, when future ingenuity and diligence hath im
proved and perfected this Invention. ( For what great thing
was abfolute and perfett in its firfl rife and beginning > ) And
'tis like this Inftrttment hereafter will be ufed and applyed to
things yet unthought of5 for the advancement of Knowledge,
and the conveniences of Life.

THus I have performed the firft part of my promife> by
(hewing what Advantages the latter Ages, and particu
larly \hz ROTAL SOCIElr have, for deep fearch
into things both by arts and Jnftrumentg newly invented or
improve^ above thofc enjoyed by Ariftotle, and the Ancient t.
I am next,

( II. ) To recount what Aids it hath received from our let
ter acquaintance with the Phenomena. For tins I muft con-
fider NATURAL HISTORY more particularly^
which is the Repoptory wherein thefe are lodg'd : How this may
be compiled in the belt order, and to the beft advantage, is moft
judicioufly repreftnted by the Immortal Lord Bacon •, and to
(hew how highly It hath been advanced in modern 'times » I
need fay little more, than to* ama(s, in a brief RecoVefiion>
fome of the fnftances of newly-difcovered Phenomena, which
are fcatter'd under the Heads of the Arts and Inftruments I
have difcours'd, with the Addition of fome others : As,

In the HEAVENS, tbofe of the Spots and T>inetticl^
motion of the Sun* the mottntanotM protuberances and Jhadows

O in

jo Of the Modern Improvements

. in the Body of the Moon9 about nineteen Magnitudes more of
fixed Stars, the LunuU of Jupiter, their mutual Eclipfittg
one another, and if/ turning round upon its own ^## > the
King about Saturn, and its Jhadow upon the Body of */><**
the r£*/?/ of Venus, the increment and decrement of
among the Planets, the appearing and difappearitig of
r/5 the Altitude of Comets, and nature of the F/J
Lattea : By thefe Difcoveries, and more fuch, the Hiftery of
the Heavens hath been reftified, and augmented by the Modern
Advancers of Aftronomy, whom in their places I have cited.
In the AIR* Its Spring, the more accurate Hiftory and Na
ture of Winds and Meteors, and the probable height of the ^i-
mofphere, have been added by the Lord BJC<?«, Des* Cartes,
Mt.Beyle, and others. In the E ARTff, New Lands by
Columbus, Magellan, and the reft of the Difcoverers j. and in
thefe, ;wM? Plants, new Fruits, new Animals, new Minerals*
and a kind of other World of Nature, from which *£j* is fup-
plied with numerous conveniences of Life, and many thoufand
Families of our own little one are continually fed and main
tained. In the WA fEILS, the great Motion of the Sea,
unknown in elder , Times, and the particular Laws of flux
and reflux in many places, are difcover'd. The Hiftory of
BATHES augmented by Savonarola, Bacciut, and B/J«-
cbeVus; of ME1ALS by Agricola* and the whole 5 1/ B-
TERRANEOVS WORLD defcribed by the univer-
fally Learned Kircber. The Hiftory. of PL ANfS much
improved by Matthioluf, RueVius> Bauhinus, and Gerard, be-
ildes the late Account of English Vegetables publiuYd by
Dr. Merret, a worthy Member of the ROTAL SOCIE-
I'T. And another excellent Virtuofo of the fame AlTembly,
Mr. John Evelyn, hath very confiderably advanced the Hifto«
ryoi Fruit and For eft-Trees, by his Sylva and Pomona > and
greater things are expected from his Preparations for Zlyfium
Britanicum, a noble Defign now under his hands : And cer
tainly the inquifitive World is much indebted to this generous
Gentleman for his very ingenious Performances in this kind, as
alfo for thofe others of Sculpture, Pifture, Archite&ure, and
the like practical ufeful things with which he"hathenrich'd
if. The Hiftory of A N I M A L S hath been much enlar
ged

?• V uletui

ged by Gefaer, Rondektius, Aldrovandus, and more accurate
ly inquir'd into by the Micrographers : And the late Travel
lers, who have given us Accounts of thofe remote parts of the
Earth> that have been lefs known to thefe, have defcribed
great variety of Living Creatures, very different from the Ani
mals of the nearer Regions \ among whom the ingenious Au
thor of the Hiftory of the Caribbies defer ves to be mentioned
as an Inftance. In our own BODIES Natural Hiftory
hath found a rich heap of Materials in the above-mentioned
Particulars of the Vent Lattet, the Vafa Lympbatica, the Val
ves and Sinus of the Veins, the (everal new Pajfages and Glan
dules, the Duttus Chyliferus, the Origination of the Nerves,
the Circulation of the Blood, and the reft. And all the main
Heads of Natural Hiftory have receiv'd aids and increase from
the famous Verulam, who led the way to fubftantial Wtfdomy
and hath given mod excellent "Dire&ions for the Method of
fuchan HIS 70 RT of N^

Thus I have difpatch'd the FIRS ? Part of my Method
propofed in the beginning i but ftand yet ingaged for the other >
which is to (hew,

(IF.) That the later Ages have great Advantages, in re-
fpe& of Opportunities and Helps for the Jpreading^ and com
municating of Knowledge, and thereby of improving and en
larging it. This I (hall demonftrate in three great Inftan-
ces, viz* Dinting, the CompaC^ and the Inftitution of the
Ifcopal ^ocietp.

For the FIRST, Dinting » It was, according to Poly-
dore Pirgil) the Invention of John Cuthenberg of Mentz in
Germany -, though others give the honour to one F«/rof the
fame City, and (bme to Laurentitts a Burger of Harlem. But
whoever was the Author^ this is agreed, That this excellent
Art was frfl prattifed about the year 1440, and was utterly
unknown in Elder 'times '•> at leaft in all the parts of the
World that are on this fide the Kingdom of China, which
they fay had it more early i but it fignifies not ( o our purpofc.
Now by rcafon of the Ancients want of this Invention^ Copies

O2 of

3 a Of tfa Modem Improvements Jglfop ^

of excellent things could not be fo much difperfed, nor fo well
freferv'd either from the Corruptions of 3/wc, and Inter eft.
The Charge of B00Jy was very great. Forgeries frequent^ and
Mifiakgs of ffaxfcriberj numerous : They were quickly fwept
away out of thofe few Libraries in which they were, by F/>*
and Violence^ or fpoiledby Dttft and Rottennefs* And in the
abfence of this ^r-f, 'twas eafie enough for one Ariflotle to <&-
flroy the moft confiderable "Remains of the Ancients-> that the
power of his gr£<2* Scholar put into his hands » which, 3tis
credibly reported of him, that he did, to procure more fame
for his own Performances : as alfo to conceal his thefts, and /'//-
jurious dealings with thofe venerable Sages, whom he feems to
take a great delight to contradict and expofe&s I have elfewhere
proved. Button?, by this excellent Invention* the Knowledge
that is lodged in Booly, is put beyond the danger of fuch Cor-
rnptionS) Forgeries, or any fatal inconvenience : We commttni-
• cate upon eape terms at the re moteft diflance '•> converge with the
Wife Men that went before us, arid fecttrely convey down our
Conceptions to the Ages that (hall follow. So that by this
means Knowledge is advantagioufly fpread and improved i efpe-
cially fince the Afliftance Modern Ingenuity hath brought us, in
that other admirable Invention^

( 2. ) The CoWpaf^. How defective the Art of Naviga
tion was in elder Times, when they failed by the obfervation of
the Stars-, is eajte to be imagined : For in dark weather, when
their Pleiades, Helice* and Cynofttra were hidden from them
by the intervening Clouds* the Mariner was at a lofs for his
Guide^ and expoied to the cafual conduct of the Winds and
'fides. For which reafon the Ancients feldom or never durft
venture into the Oce*n, but fteer'd along within fight of the
fafer Shore. So that the Commerce and, Communications of
ibofe Days were very narrow i Their famed Travels in comft-
rifon were but domejhc^ j and a n?^/^ World was to /&m un
known. But it hath been the happy priviledge of later Days
to tind the way to apply the wonderful Venues of the Load'
ftoneto Navigations and by the direction of the Compaft we
fccttrely commit our felves to the immenfe Ocean, and find our
path in die v aft eft Wilderwfs of Waters* So that Commerce

and

' tf ttfcfal Knowledge^.

and friffique is infinitely improved* the other half of the Globe
difclofed i and that on this fide the great Sea-, better under-
ftood : The Religions , Laws^ Cuftoms-, and all the Rarities
and Varieties of ^rf and Nature, which any the moft diftant
Clime knows and enjoys, are laid open and made common >
and thereby the Hiftory of Nature is wonderfully inlarged> and
Knowledge is both propagated and improved.

Who it was that j?r/f difcovered this excellent Myftery, is
not certainly known : But one FlavittsGoia of Amalphvs in
the Kingdom of Naples, is faid to be the Author > and to have
found this incomparable R*ri/j» about 300 years ago. *Tis
pity that one of the greatejl Benefattors to Mankind that ever
was, fhould lie hid in fo neglitted an obfcurity* when the
great frontiers of the World, who have vex'd it by the Wars
of the Hand, and of the Brain, have fo dear and fo precious
a Memory. For my part I think there is more acknowledg
ment due to the name of thisobfcure Fellow, that hath (carce
any left, than to a thoufand Alexanders and C<e/ir/, or to ten
times the number of Ariftotle's and Aquinas's. And he really
did more for the increafe of Knowledge^ and advantage of the
World by this one Experiment , than the numerous fitbtile Dz-
fputers that have lived ever lince the erettion of the Sc&w/ of
Wrangling.

And methinks it may not be improper for me here to take
notice of that other great German Invention-* that ufeth to be
mentioned in the Company, viz. That of dDutt'pOtoOer and
8rtilerp, which hath done its Service alfo for the help and
propagation of Knowledge, as you will perceive when you (hall
confider > that by the afliftance of thefe terrible Engines of
Death the great Jfrftern Indies were prefendy fubdued,
which likely had not been fb eafily effected by the ancient and
ordinary Methods of J^ir. 3Twas this Ibundennd Lightning
and the invisible Instruments of Rtiwe, that defhoyed the Cou
rage of thofc numerow and &«W)> Pf0/>/£, took away the hearts
of the jbongejl Refifters, and made them an eafy Prey to the
Conquering Invaders.

And now by the gaining that mighty Continent, and the
numerous fruitful Ifles beyond the Atlantic^ we have ob
tained:

54 Pf the Modem Improvements

tained a larger Field of Nature* and have thereby an advan
tage for more Phenomena , and wore helps both for Knowledge,
and for Li/*? > which 'tis very like that future Ages will make
better ufe of to fuch Purpofes, than thofe hitherto have done-\
and that Science alfo may at laft travel into thofe Parts, and in-
rich fern with a more precious 'freafure than thatot its Golden
Mines, is not improbable. And fo thefe Engines of Deftrtt-
Uion, in a fenfi too are Inftruments of Knowledge. Of the
firfl Author of *JW* Experiment we know no more, but that he
was a German Mdnkjwho lighted on it by chance, when he was
making fome Chymical T'ryals with Nitre, near about the time
of the Invention of the Compafs > but his Name and other Cir-
cumftances are loft.

Now whoever confiders, with the Noble Virulam, how
much the ftateof things in the World hath been altered and
advanced by thefe THREE EXPERIMENTS alone,
will conceive great hopes of Modern Experimental Attempts,
from which greater Matters may be looked for, than thsfi
which were the Inventions of Single Endeavour ers, orjthe.lte-
/«/*/ of Chance.

And of all the Combinations of Men that ever met for the
Improvement of Science, there were never any whofe Deflgns
were &«*r /^, whofe Abilities were more promifmg, or
whofe Covjlitution was more judicioujly or advantageuufly for
med, than the R (7 T^L SOClEfT.

'n Noble Institution was the 2* HI K D Advantage I men
tioned, that the Modern World hath for the Communication
and Increafe of Knowledge. And here I find I am happily pre
vented, and need net fay much about it i For the HI S TO
RY of their Conftitution and Performances that is abroad,
gives /o /«!/ and /<? accurate an Account of them and their
'Defigns, that perhaps it may be fuperfluous to do more in Tfof,
than to recommend that excellent Difcourfe to the perufal of
thofe that would be informed about thofe Matters '•> which I
do with fome more than ordinary zeal and concernment, both
becaufe the Subjed: is one of the moft weighty, and confide-
rable, that ever afforded Matter to a Philofophical Pen, and be
caufe it is writ in a way of fo judicious a gravity, and fo pru

dent

3 ' • <f Uffful Knowledge.

dent and modefl an expreffion, with fo much clearnefs of fenfey
and fuch a natural fluency of genuine Eloquence*, that I know
it will both profit and entertain the Ingenious. And I fay
further, That the Style of that Book hath all the Properties
that can recommend any thing to an ingenious relijh : For 'tis
manly-, and yet plain > natural, and yet not carelefi ; The
Epithets are genuine, the #W/ /> roper and familiar, the /V
fmooth and of middle proportion : It is not broken with
of Ltffi/f , nor impertinent Dotations > nor made barjh by
words, or needlejs terms of ^r/ : Not rend red intricate
by long Parentbefes, nor giiufy by flanting Metaphors ', not
f f £/z'0flf by wzWe fetches and circumferences of Speech, nor ^r^
by too much cunnefs of Exprejfion : 3Tis not /<w/> and unjoin-
ted, rugged and uneven '•> but as /w/z'fe and as /#/£ as Marble ;
and briefly, avoids all the notorious defetJsy and wants none of
the proper Ornaments of Language. In this excellent Htftory
the Inquifitive may find what were the Reafbns of forming
fuch a Combination as the R 0 1C A L S OCIE I* I, what is
the Nature of that Constitution, what are their Veftgns) and
w&jf fjEvy have done. For there is CoHeftion of (bine ( among
numerous others that are in their Repofitory} of the Experi
ment*) Obfervatiotts* and Ittftruments which they have inven
ted and advanced for the improvement of real, ufefitl Know
ledge, and a full vindication of the Defign, from the darj^
fffjficions and objections of jealoufie and ignorance.

BUT that I may not wholly refer my Reader, which may
look like a put-off, Tie here offer fomething concerning this
Eftablifbment) as it is an Advantage for the communication and
increafe of Science. I fay then, That it was obferved by the
excellent Lord Bacon, and fome other ingenious Moderns, That
Philofopby, which fliould be an Inflruwent to rvort{ with, to
find out thofe Aids that Providence hath laid up in Nature to
help us againft the Inconveniences of thvs State, and to make
fuch applications of things as may tend to univerfal benefit '•> I
fay, They took notice, that infkad of fuch a Philofopby as tb^
That which had ufurp d the Name, and obtained in the Scboohj
was but a combination of general 'theories) and Notions^ that
were concluded rj/fr/y, without J#? information from parties
and (pun out into unprofitable Niceties, that tend to »o-

Of the Modem Improvements

thing but Difpute and 2Wj^, and were never like to advance
any Wor\s for the benefit and ufe of Men.

This being confidtr'd, the deep and jndiciow Verulam made
the complaint, repreferited the defefts and unprofitablenefs of
the Notional way, -propofed another to reform and inlarge JC#w
/f%e by Obfervatwn and Experiment, to examine and rm>rJ
'Particulars, and fo to rife by degrees of Induction to general
Proportions , and from */.?«# to take direllion for wn? Inquiries,
and wore Difcoveries, and other Axioms i that our Notions
may have a Foundation upon which a /?//W Pbilofophy may be
built, that may be jfzr/w, fitt, and clofe fym. andfuited to the
Phenomena of things : So that Nature being kftown> it may be
mafter'd, managed, and «pJ in the Services of Humane
Life.

This was a mighty T>efgn, groundedly laid, wifely exprefl,
and happily recommended by the Glorious Author, who Jtfg<*#
#0%, and direfted with an incomparable condutt of ZFSr* and
Judgment : But to the carrying of it on,It was neceflary there
fhould be many Heads and many Hands, and fhofe formed in
to an AffemUy, that might intercommunicate their Trj/^/x and
Obfervations, that might joyntly work, and joyntly confider >
that fo the improvable and luciferotu Ybwomena, that lie feat--
ter'd up and down in the Daft Campaign of Nature, might be
aggrf gated *nd brought into a common Store. This the Great
Man defjred, and form'd a SOCIETY of Experimenters
in a Romantic^ Model, but could do no more , His time was
not ripe forfuch Performances.

~ ffieje things therefore were confider'd alfoby the later Vir-
tuofi, who feveral of them join'd together, and fet themfelves
on work upon this grand Defign ^ in which they have been
fo happy, as to obtain the Rsyal Countenance and Eflablijhment,
to gather a great Body of generous Perfons of all Qualities and
forts of Learning, to overcome the difficulties of the Inftitttti-
on, and to make a very encouraging and hopeful progrefs in
their purfuits: For the account of which Particulars, I refer
to the Hiftory&nd only take notice. How ignorantly thofe rajh
and inconf derate People talk, whofpeak of this AJfir»bfy&stf
they were a company of Men whofe only aim is to fet up fome
new Theories and Notions in Philofophy > whereas indeed. Their

37

firfl and cfc*</ Imployment is, carefully to fee^ and faithfully
to refort how things are<& /<*#a j and they continually declare
againft the eftablijhment of Theories, and Speculative Doftrines*
which they note as one of the moil confiderable mi/carriages
in the Pbihfopby of the Schools : And their butinefs is not to
Difpute, but Wor\t* So that thofe others alfo that look on
them as purfuing pbanjyful Vefigns, are as wide and ttnjuft in
their ill-contrivjd Cenjure : Since Their Aims are to free Pbi-
lofopby from the vain images, and Compofitions of Pbanfie, by
making it palpable, and bringing it down to the plain Objefts
of the SVft/?/ > For thofe are the Faculties which they employ
and appeal to, and complain that Knowledge hath too long ho-
vet'd in the Clouds of Imagination : So that methinks this ig
norant Reproach is, as if thofe that doted on the Tales of the
Fabulous Age^ mould clamour againft Plutarch and Tacitus as
idle Romancers. For the main intention of this Society is to
eredl a well grounded Natural Hiftoryy which takes off the
beats of wanton Phanfie, hinders its extravagant Excurfions^ and
ties it down to fiber Realities*

But we frequently hear an infulting Objection againft this
Philofophical Society, in the Queition, JKLlljat (jabe tljep
done ?

To which I could anfwer in (hort, more than all the Philofo*
pbers of the Notional way, fince Ariftotle opened his Shop in
Greece : Which Saying may perhaps look to fome like a fond
and bold Sentence : But whoever compares the Repofitcry of
this Society^ with all the Volumes of pDifpUtecs, will mid it
neither immodeft nor unjuft : And their Hiftory hath gi
ven us Inftances fuftkient of their Experiments^ Obferva-
tions-> and Inflrumentsy to juftifie a bolder Affirmation. But
I infift not on this : The thing I would have obferv'd
is, That thofe who make the captious Queftion, do not com
prehend the vaftnefsolthe Work of this Ajfimbly^ot have fome
pbantaflical Imaginations of it. They confider not that the
Vefign is laid as low as the profoundeji Depths of Nature, and
reacheth as bigb as the nppermoft Story of the Vniverfe j That
it extends to all the Varieties of the great World> and aims at
the benefit of univerfal Mankind. For could they expe<3: that
fuch mighty Project as tbefe mould ripen in a moment .-? Can a

P Cedar

Of tfa Modem ImprivemeMts

CeJar (hoot up out of the Earth like a "Blade of Gr*/} /> or an
Elephant grow to thet^Jte/rof his&«/]^, as foon as a little
/#/?# can be form'd of a Jr0/> of Ve TV ?

W<? > The true knowledge of general Nature, like Nature it
felf in its nobleft Composures, muft proceed flowly, by degrees
almoft infenfible : and what 0»f Age can do in fo immenfe an
Undertaking as that, wherein all the Generations of Men are
concerned, can be little more than to remove the Rubbi/h, lay
in Materials, and put things in order for rhe Building. Our
voor\ is to overcome Prejudices, to throw a fide what is ufelefs,
and yeelds no advantage for Knowledge, or for Life > To per-
fwade Men that there is worthier Imployment for them> than
tying Knots in Bulrufhes ', and that they may be better accom*
modatedm a well- built Houfe, than in a C<2/r7<? in the Air : We
muft feel^ and gather, obferve and examine, and /^j/ «y in
2fa#j^ for the Ages that come after. This is the bufinefs of the
Experimental Pbilofophers \ and in thefe Defigns a progrefs
hath been made fufficient to fatisfie fobt r expectations : But for
thofe that look they (hould give them the Great Elixir, the Per-
fetual Motion, the way to make Glafs malleable, and Man im
mortal j or they will object that the Pbilofipbers have done
nothing : for fucfi, I fay, their impertinent Taunts are no
more to be regarded, than the chat of Ideots and Children.

-n>«-

But I think I am fallen into things of which t\\c Ingenious
Hiftorian hath fornewhere given better accounts > However I
fhall briefly endeavour to (hew the injuflice of the Reproach
of having done nothing, as 'tis applyed to the Royal Scociety,
by a flngle Inftance in one of their Members^ who alone hath
done enough to oblige all Mankind, and to credr an eternal
Monument to his Memory. So that had this great Perfon lived
in thote days, when Men deified their Eenefaftors, he could
not have mifs'd one of the firft places among their exalted
Mortals: And every one will be con vinc'd that this is not
vainly faid, when -I have added. That I mean the Illuftriout
Mr. BOYE-E, a Perfon by whofe proper Merits that noble
Name is as much adorned, as by all the fplcndid titles that it
xvears : And that this Honourable Gentlem in hath done fuch
things for the benefit of the World, and iacreafe'of Know-

3 • *f ttfeful Kntnledgi.

) will eafily appear to thofe that converfe with Him in
his excellent Writings.

( i. ) In his Bool^ of the A I K> we have a great improve
ment of the Magdeburg Experiment, of emptying Glafs Veffeh
by exfuftion of the Ait* to far greater degrees of evacuation^
cafe, and conveniences for #/£ j as alfo an advance of /#<** other
famous one of Torricelliits, performed by the AT<?H> Engine, of
which I havefaid fome things *&<?w, and call'd the ^ZR-
PVMP. By *&# Inftrume nt (as I have already intimated J
the Nature, Spring, Expanfion, Prejfitre, and Weight of the
^/> > the decreafe of hs /orc^ when dilated^ the Dottrine of a
Vacuum, the Hcig^ of the Atmofyhere^ the 'theories of Kfj^i-
r*tt'0»} Sounds, Fluidity, Gravity, Heat, Flame, the Magnet y
and feveral other »/£/#/ and luciferous Matters, are eftimated,
illuftrated, and explain'd.

And ( 2. ) The great Dodhine of the Weight and Spring
of the Air is folidly vindicated and further ailerted by the
Illuftrious^afJW, in another BOOK againit HOES and
LINVS.

(3.) In his PHTSIOLOGICAL and EXPE-
K 7 MENTAL ESS ATS, he nobly encourageth and
pcrfwades the making of Experiments, and collecting Obfer*
vations) and gives the neceffary Cautions that are to be ufed in
fuch Defgns* He imparts a very considerable luciferous Expe
riment concerning the different -parts and redintegration of
Salt-petre', whence he deiduceth, That Motion, Figure, and
Difpofition of parts, may fuffice to produce all the fecondary
Affettionsot Bodies; and conflquently, That there is no need
of the fubftantial Forms and Dualities of the Schools. To
this he adds a clofe Hiftory of Fluidity and Firmnffs, which
tends mightily to the elucidating of thofe ufeful Vottrmes*

(4.) In his SCEPTICAL CHTMIS? he cau
tions againft the fitting down and acquicfcingin Cbytnical and
Peripatetical Theories, which many do, to the great hinderance
of the growth w& improvement of Knowledge. He therefore
advifeth a more wary confederation and examcn of thofe Do-
brines, before they are fubfcribed i and for that purpofe he
affirts them with many very coniidtrAble Qbfervatiotu and E^:-
ptritnents*

P 2 (50 In

40 Of tbt Modern Improvements jBff$£ 3*

f5.) In his VSEFVLNESS of EXPERI
MENT* A L PHI LOS OP HI, he makes it appear how
much that way tends to the advance of the Power and Empire
of Man over the Creature j> and the univerfal Benefit of the
World 5 confirming and illuftrating his Difcourfe with innu
merable new and ufeful Difcoveries.

(6.} In his H/5T0RTof COL A he hath to won
der cultivated that barren Subjedr, and improved it ( as is
noted in the Pbilofophical *franfaftions } by near 200 choice
Experiment j wd Observations. He hath there given an ac
count of the defc&ivenefs of common Weather~Glaffes-> the
Advantages of the new Hermetical Thermometers, and an In
quiry concerning the caufe of the Condenfation of the Air* and
Ajcent of Water by Cold'in the ordinary Weatber-wifers j All
which afford valuable Confideratiens of Light and 'Z/J/f. But
thefe are only Preliminaries : The main Difcourfe prefents us
with an Account what Bodies are capable of freezing others,
and what'of being frozen* The ways to eftimate the degrees
of coldnefs > How to meafure the intenfenejs of Cold produced
by Art) beyond that imploy'd in ordinaty Freezing i In what
proportion Water will be made to firing by Snow and Salt >
How to meafure thev change produc'd in Water between the
greateft heat of Summer, the firft degree of Winter-cold, and
the higheft of Art > How to difcover the differing degrees of
Coldnefs in different Regions. A way of freezing without
danger to the Vefltl. What may be the effefts of Cold) as to
the preferving or deftroying the texture of Bodies. Whether
fptcificj^ Virtues of Plants are loft through congelation^ and
then thawing. Whether Electrical and Magnetic^ Vertues are
altered by Cold? The exfanfwn and contraction of Bodies by
freezing i how they are caufed, and how their quantity is to
be meafured, The flrength of the expanfion of Water free-
zing-) and an Inquiry into the Caufe of that prodigious force**
The Sphere of Activity of Co/</. How far the Frofl. defcends
in Earth and Water. Au Experiment (hewing whether Cold
can ad through an hot medium. A way of accounting the
foiidity of Icey and the flrength of the adhefwn of its parts:
What Liquors are its quic^eft Viffolvevts* An Experiment of
hating a c0/<^ Liquor wijth /<;?. Tfcf/O an^ niany more fuch

iu-

41

inftructive and ufeful things, are contained in that excellent
Difcourfe •; To which is annex'd a very ingenious Examinati
on and Difproof of the common obfcure Dodhine of Antife-
riftafa and Mr. Hobbs his Notion of Cold.

(7.) In his EXPERIMENTAL HISTORY
ofCOLOVRS* he hath laid a foundation in 1 50 Experi
ments at leaft, for grounded Theory about thefe Matters. He
hath (hewn the grand miftake of the common belief, That
Colours inhere in their Obje8s\\n& proved they depend upon the
difpofition of the external parts, and the more inward texture
or' Bodies. He hath ftated and explained wherein the Difpa-
rity confiits between the Real and Expbaticali explicated the
Nature of Wbitenefs and Black^cfs't rectified fome Cbymical
Principles', compounded Colours by trajedling the Solar Beams
through tinged Glaffe/ ', (hewed how by certain Tinftures it
may be known, whether any Salt be acid or JulphureoHs* Hath
proved, there is no neceflity of the Peripatetic^ F ORMS
for the production of Colours^ by making Greenby nine kinds
of mixtures > compounded Colours real and phantaflical '•>
turned the Blew of Violets by acid Salts into a Red, and by the
alcalizate into a Green > and performed many other extraor
dinary things on this Subjedr, for the advantage of Know
ledge, and the ufes of Life.

(8.) In his HTDROSTATIC AL PARA
DOXES he (hew'd, That the lower parts of Fluids are
prefs'd by the upper j That a lighter may gravitate upon one
that is more ponderous ; That if a Body contiguous to if, be
lower than the bigbeft level of the Water, the lower end of
the Body will be prefs'd upwards by the J^rtfr beneath > That
the n?e/gfo of an external Fluid fufficeth to raife the Water in
Pumps i That the prejfitre of an external Fluid is able to keep
an Heterogeneous Liquor fufpended at the fame height in (eve-
ral P//w, though they are of different Diameters ; That a
Body under Water, that hath its upper Surface parallel to the
Horizon, the dired preffure it fuftains is no more than that of
a Columns of Water, which hath the mentioned Horizontal
Superficies for its Bafif» And if the incumbent Water be con
tained in Pipes open at both ends, the preiTure is to be eftima-
ted by the weight of a Pillar of Water ^ whofe Bafis is equal to

the.

Of the Modern Itnprcvements ^ffa? 3.

the lower Orifice of the Pife (parallel to the Horizon) and its
height equal to a Perpendicular, reaching to the top of the JFj-
ttr, though the F//-t be much inclined, irregularly fhaped, and
in fome parts broader than the Orifice » That a Body in a fluid
(uftains a /tffoMi prejjttre from it, which increafeth in propor
tion to the depth of the immcrft Body in the F/»/V > That ^Tj»
*<?r may be made to deprefs a Body //gtor than it felf i That a
parcel of Of/ lighter than Water, may be kept from afcending
in it > That the caufe of the afceniion of Water in Syphdns,
may be explained without the notion of abhorrence of a F<ICH-
#w > That the heavieft Body known will not fink of it felf,
without the afliftance of the weight of the Water upon it,
when 'tis at a depth greater than twenty times its own thick?
nefs, though it mil nearer the Surface.

This is the fum of the general Contents of that Difconrfe,
which contains things very ufeful to be known for the advan-.
tage of Navigation, Salt-Work*-) Chymiftry, and other prafti-
cal purpofcs.

( 9. ) In his Book of the ORIGINE of FORMS
and Qjl) A L 1 H E S-> he delivers the minds of Men from
$})£ imaginary and ufelefs Notions of the Schools about them,
which have no foundation in the nature of things, nor do any
ways promote Knowledge, or help Mankind » but very much
diifervethofegreatlnterefis, by fetting the Undemanding at
reft in general obfcttrities^ or imploying it in airy Nicities and
Difputes-> and fo hindring its purfuit of particular Caufes^ and
Experimental Realities. In this Treatife he lays the Foundati
ons and delivers the Principles of the Mechanic^ Philofophy?
which he ftrengthneth and illuftrates by fcveral very pleafant
and inftruftive Experiments. He (hews, That the moft ad
mirable Things which have been taken for the Ejfeffs of fub-
flantial Forms, and are uftd as proofs of the Notional Hypo-
thefis, may be the refults of the meer texture and pofition of
parts^ fince Art is abk to make Vitriol, as well as Nature \
and Bodies by humane sk$ may be produced, whofe fuppofed
Forms have been dedroyed. He g ves many very ingenious
•inttances to prove, That the Mechanic}^ Motions and order of
the Parts is fufficient to yeeldan account of the difference of
Bodies, and their affe&ions, without having recourfe to the
V i Forms

* tf Mfifal Knowledge I

Form} and Dualities of the Schools , as in the reftwation of
Cantpbire to its former fmeti and nature, after its diffblutio*
and feeming extinttion j in the changes of the c0/0»r, confiflence^
fufiblenefs, and other Qualites of 5j/^rt and Copper, in the
w&/ Phenomena of a certain anomalous Salt^ and ffo/J of the
Sea-Salt** dried, powder'd, and mix'd with Aqua-Fonis >
and in the £<*/ Mirabilvs> in the production of Silver out of
Gold by his Men-trttttm Peracuium^ in the tranfmutation of
IPater into E**r/& in a certain Dijiillation of Spirit of Wine*
and 0*7 of Vitriol. I fay. This excellent Perfon hath by
Experiments rare and #n? about thefe Subjects, made it evi
dently appear. That the internal motion^ configuration, and
poflttre of the ^r//5 are *//that is neceffary for alterations and
diversities of lW/>/ > and confequently, That fitbftantial
Forms and rf^/ Dualities are needlefs and precarious Beings.

Thefe are fome &r/V/ and general Hints of thofe great things
this incomparable Perfon hath done for the information and fo-
«f/tf of Men ; and befides them, there are feveral others that
He hath by him, and the'Inquifitive expect, in which real
Pbilofopby and the World are no lefs concern'd. I received a
late Account of them from an ingenious Friend of his, Mr. 01"
denburgh, Secretary to the R 0 ¥A L S 0 CIE??, who alfo
renders himfelf a great Benefattor to Mankind^ by his affettio-
nate care, and indefatigable diligence and endeavours, in the
maintaining Pbilofopbical Intelligence, and promoting the De-
figns and Interefts of profitable and general Philofophy. And
tbefe being fome of the Noble 'ft and moft Pw^/zc^Imployments,
in which the Services of generous Men can be ingaged, loudly
call for their Aids and Affiftances, for the carrying on a Work^
of fo univerfal an importance.

But I (hall have a titter place to fpeak of this, and therefore
I return to the llluftrioM Perfon of whom I was difcourllng.
And for Pbilofopbical News, and further evidence of the Obli
gation the World hath to this Gentleman'* I (hall here infert
the Account of what he hath more, yet unpublffid, for its
advantage and inftrudion. And I take the boldnefs to do it,
becaufe himfelf hath been pleafed to quote and refer to thofe
Difcourfes in his publifli'd Writings , concerning which,

M. 0V

Of the 'Modem Improvements

M. O's Account is mcr particular, and he received it from
the Author. It fpeaks thus :

( i. ) Another Seftion of the Vfefulnefs of Experimental
Pbilofofby, as to the Empire of Ate ever mferiour Creatures j
where he intends to prernife fome general Confederations about
the Means whereby Experimental Philofophy may become nje-
ful to Humane Life * proceeding thence to (hew, That the
Empire of Man may be promoted by the Naturalifts skill in
Chymijby, by his skill in Mechanic^ or the Application of Ma-
tbematicty to Inftruments and Engines, i by his skill in Maths-
ntaticty, both />«r<? and wwc* : That the GWj of Mankind
may be much increafed by the Naturalifl's infight into Trades >
That the Natttralifl may much advantage Men, by exciting
and aflifting.their curioflty todifcover, take notice, and make ufe
of the home-bred Riches and Advantages of particular Coun
tries, and to increafe their number, by transferring thither
ihofe of others •, That a ground of high expectation from Ex
perimental Philosophy is given, by the happy Geuim of this pre-
fent Age, and the pr&duttions of it > That a ground of ex-
peding confiderable things from Experimental Philosophy is
given by thofe things which have been found out by illiterate
Tradefaen, or lighted on by chance i That fome peculiar and
concealed property of a natural thing, may inable the knowers
. of it to perform, with eafe, things, that to others feem either
not feasible, or not practicable without great difficulty j That
by the knowledge and application of fome unobvious and unheeded
Properties and Laws of natural things, divers Ejftfis maybe
produced by other Means and Inftruments than thofe one
would judge lively \ and even by juch, as if propofed, would
be thought unlikely i That the knowledge of peculiar Qualities,
or ufes of Pbyfcal things, may inable a Man to perform thofe
thinspPbyfictltjh that feem to require Booty, and dexterity of
hand proper to Artificers -, That the ujes ot fcarce one thing in
Nature, to Humane Life, are yet thorowly under ftood > That
a great Inducement to hope for confiderable Matters from Ex
perimental Phihfopby> may be taken from the mutual afliftance
that the Practical and Theories! part ofPhyfict^ may be brought
to afford each other ; That we are not to make our Ejlintates
£>f what may be hoped for hereafter, when Men (hall be affifted

with

3 • tf ttftfol Knowledge. 45

with the Hiftvry of Nature, a method of imploying it,
and true Principles of Natural Philofophy, and ajjociated
Endeavours, by what is already performed without any
of thofc Affi.lances. (2.) He hath alfo in a manner pro-
mifed Ejjays touching the concealments and difguifes of the
Seeds of living Creatures. (30 An Appendix to the Pbyfico-
Mecbmical Trcatife concerning the Air. ( 4. ) Something
concerning Heat and Flame. (5.) The Sceptical Naturaliji,
(hewing the imperfections of. Natural Philofopby as we yet have
it. ( 6. ) A Difcourfe of improbable Truths. ( 7. ) The /w-
duUion of Dualities by ^4rf. ( 8. ) Several ufefttl Series of
Inquiries and "Directions of /;#, whereof divers are extant in
the Philofopbical Tranfadrions > as, (i.) General Heads for a
Natural Hiftory of a Country fmall or graf, ( 2. ) Obferva-
tions and Directions about the Barometer. ( 3 . ) Inquiries
touching the &tt > and, ( 4. ) About Mines. ( 5. ) <j$ti&ries
and Try*// propofed, for the improving of that Grj^ Expe
riment^ for the transfttfing Blood out of one live Animal into
another. ( 6.) Others for the rinding the Etfe&s of the R*- '
nfywg Engine exhaufted, '^Plants-, Seeds, and Eggs of ^/j^-
W°orms. Bcfides T'^, he hath a great many other unpublijhd
Inquiries, and Series of Experiments and Obfervations of the
moft confiderable parts of Natural Philofophy. As, ( i.) A-
bout -precious Stones. (2.) Fermentation. C3») Hi?^ and
7 lame. ( 4. ) An Account of a »ra> kind of Barofcope^ which
he calls Statical, and the advantage it hath above the Mer
curial. ( 5. ) A Zfep Experiment, (hewing how a confidera-
ble degree of Cold may be fuddenly produced without the help
of Snow, Ice, Hail, Wind, or Nitre, and that at any time
of the year, viz* by SalArmoniacl^ ( 6. ) A way of pre-
ferving Birds taken out of the Eggs, and other fmall F«-

tus^s.

Thi* is the Account I received of that Noble Perfon's further
Defigns for the advantage of Ufcful Knowledge i and though
he hath not made an abfolute Promife of thofe Di(courfes to
the Publique, yet he is known to have fuch, and thej are
with probability expected, fince he is too generous to de
tain from the capable and inquifitive thofe his excellent Difco-
veries, which tend to the common Benefit. And thus I have

faid

Of the Modem Improvements ;0fliJ$) 3.'

faicl what may fuffice for genera!' Information about the
ROTAL S OCIE??, and the hopes we may juftly con-
ctiveof ifai Constitution* And in what I have difcourfcd, I
have not deviated from my ttndertajgitg> which was to fhew
the advantage that tbto latter Age hath, for the promotion and
increafc of Knowledgey above thofe of former Times : For by
defcribing the Reafons, Nature, and feme of the Effects of
tbfc Eftablifhment, I have not obfittrely fuggefted the Helps
that the World hath and may expedt from 'them, for thofe
great and noble Pttrptfes » and 'tis eafie to fee in the vcty frame
of this Affembly, that they are fitted with Opportunities to
colled: moft of the -considerable Notices? Observations , and Ex-
ferlments-) that are fcattered up and down in the voids World \
and fo, to make a Bavk^ of all the Vfiful Knowledge that is
among Men : For either by their whole Body, or fome or other
of their p articular Members, they hold a Learned Correfpon-
dence with the greateft Virtuofi of all the known Vniverfi, and
have feveral-of their own Fellows abroad in Forreign Parts, by
reafon of whofe Communications, they know moft of the va
luable Rarities and Phenomena obferved by the curious in Na
ture, and all considerable Attempts and Performances of Art,
Ingenuity, and Experiment : To which confederation, if we
add the inqniptivenefs of their Genius, and the way of their
proceeding, by f articular and cautious Obfervation ', the cold-
nefi and fliinefs of their Affent, and the numbers of judicious
Men that carefully examine their Reports > I fay, If thefe Par
ticulars be weighed, it will appear to the unprejudiced, That
the World had never facb an advantage for the accumulating
a Treafare of fubftantial Knowledge, as it hath by this Conftitu-
lion : For fing/e Inquifitors can receive but fcant and narrow
Informations, either from (heir own Experience, or Converfes v
and tboje they have, are frequently very imperfeft, or very
mifla^en : There is often either vanity or credulity, ignorance or
defign in their Relations, which therefore are many times falfe
in the main Matter, and oftner in the Circumjlance : So that
the Hiftories of Nature we have bitberto had, have been but an
beap and amaffment of Trutb and Faljhood, Vulgar tales, and
Romantic^ Accounts i and 'tis not in the power of particular
unaflociated Endeavours to afford us better: But now, the

frame

*f ttfiful

frame of this Society fuggefts excellent ground to hope. from
them /j«c£jvjmd vniverfal Relations, and the beft grounded
and mofl ufeful Collection of the Aifairs of An and Nature*
that ever yet was extant : And as they have peculiar Privi-
ledges for the gathering the Materials of Knowledge* to They
have the fame for the imfzrtment and diffufun of them.

I mould now put an end to this Difcourfe, but that there is
another common prejudice againtf the K 0 T^ L 5 0 C / E-
jTT,-' and all thofe of that Genius, to which I mutt fpeak a
little > The Charge is, That they defpife the Ancients, and
all old Learning, which have been venerable among the belt
and wifeft of all Times. To this I fay, That thelModern,
free Philofophers, are moft ready to do right to the Learned
Ancients, by acknowledging their Wit, • and all the. ufeful
Theories, and Helps we have from them > They read, and
confider their Writings, and chear fully entertain any Notices,
or Obfervations they have imparted to us : They have a re-
fpedfr for their great names, and are ready to do honour to
them : But yet they do not think that thofe, however vene
rable Sages, fhould have an abfolute Empire over the Reafons
of Mankind i nor dp they believe, That all the Riches of
Nature were difcovered tofome fiw particular Men of former
Times i and that there is nothing left for the benefit and grj-
tification of after-Inquirers : No > 'they know. There is an
inexbauftible variety of 'freafitre which Providence hath lodged
in Things, that to the Worlds end will atford fiejb Difiwe*
riband luffice to reward the wgeniostt Indailry and Refearcbet
of thofe that/oo)^ into the Works of God, and gj down to fee
hi* Wonders in the Deep. This, no doubt, the wdcfty and
jujlice of the Ancients themfelves would have confcfs'd : But
bcfidesthis, the Modern Experimenters think, That the Pbilo-
fopbers of elder Times.thoiigh their Wits -were exccllent,yet the
way they took was not like to bring much advantage to Know
ledge, or any of the Vfes of humane Life i being far the molt
part that of Notion and Vifpnte^ which lull runs round in a
Labyrinth of Talk, , but advancetb nothing : And the unfruit-
fulnefs of thofe difputing Met W/,which directly and by them
felves never brought the World fo much practical, beneficial

2 Know-

Of the Modem Improvements

Knowledge, as would help towards the Cure of a Cut Finger,
or the Cooling of an Ho/ H^, is a palpable Argument, That
they were fundamental Miftatyf) and that the Way was not
right.

For, as my Lord B jc0tf obferves well, Philofophy, as well as
Fiif&) muft be /;?»>j& by its Worlds : And if the Moderns can
not (hew more of the [F0rj^ of their Pbilofopby in /zx years,
than the Peripatetic}^ can produce of fk/>/, in the compafs
of as many Ages, let them be loaded with all that Contempt
which is ufually the reward of vain, and unprofitable Proje-
8ors. I fay then the ^Modern Pbilofopbers arrogate nothing to
their own Wit^ above that of the Ancients : but by the rea*
fon of the thing* and material, fenfible Events, they find they
have an advantage by their way. And a lame Child that/^/y
treads the right Path) will at laft arrive to his Journeys end >
while the faift Footman that runs about in a Wood, will loft
himfelf inhiswandrings*

But notwithftanding all this, there are fomeof Opinion
that Ariftotle had more advantages for Knowledge than the
Moderns, becauie he had the Survey of all Afia, by thofe who
at the charge of his great Scholar were imploy'd to make Ex
periments* This I have heard alledg'd > but I think this rea-
fon is very defective, both in what it affirms, and in what it
would infer.

Forfirft, 3Tis evident that Ariftotle and the Ancients did
not know all A S I A i for that part which lay beyond the
River, was in a manner a terra Incognita unto them : (b that
they knew fcarceany thing of the Indies that lie on the other
fide of Ganges, little or nothing of the vaft Kingdom of Chi
na, nothing of Japan, or the numerous Oriental Iflandsy be-
lides the defedfrs in the ancient Geography, noted above i and
thefe made a great, if not the bfft. part of Afta > of which
though Ariftotle might have beard, yet we have no fhadow of
Reafon to believe that he had any Informations from thence.
And then I confider,

( 2. ) That the Account he had from the beft furvefd Re
gions, were but from Ranters, Fowlers, Fijhermen, andfuch
kind of Inquifitors, who were like enough tomakez;^« and
miflaken Reports^ a-nd he was fain to depend upon the credit of-

their ;

Knowledge. 4P

their Relations > and therefore 'tis obferv'd by Learned Men
that his Hiflory of Animals contains many things that are
frivoloM-> and many that are palpably falfe. To which I
add,

( 3. ) The remarque of my Lord Bacon> That though Ari-
flotle made fome ufe of thofe Experiments > and Obfervations he
had from thofe Informers-* yet it was after he had concluded
and decreed. For he did not ufe and imploy Experiments for
the creeling of his 'theories : bat having arbitrarily pitch'd his
Theories, his manner was to force Experience to faffragatc,
and yield countenance to his precarious Proportions. And on
this account, the Great Man faith, he was lefs excufable than
the Schoolmen^ who altogether quitted and neglected the way
of particular Induftry and Experiment. Thus then Ariftotle
neither knew all Afia^ nor had certain Relations of that part
thereof, of which he had the beft Informations > nor did he
ufe thofe he had as he ought , which were enough to over
throw the conceit of his Superlative Advantages. But I con*
fider further, That though thefe things had been otherwife,
and as much for the intereft of the fond Phanfy as could be
wifli'd, yet,

C 2. ) The Inference muft fail, fince the latter Ages have a
much larger World than Ariftotle's Afia > We have Ameri
ca^ and the many New Lands that are difcovered by Modern
Navigators i we have larger and more perfett Geography even
of the eld World, infinitely more acquaintance and better cor-
refpondence in all -the parts of the Vniverfa by our general
Traffique-t than the Ancients * whofe Commerce was narrow,
and knowledge of remote Parts confided but in hearfays, and
doubtful Humors- We te>f befides, New Heavens as well as
a New Eart^ a larger and truer profpect of the World above
us. We have traveled thofe upper Regions by the help of our
'tubes ^ and made Discoveries more becoming (he Wifdom and
Magnificence of our Creatour, and more agreeable to the ap
pearances of things, than the arbitrary Phanfies and Conjt-
drures of Arijlotle and his Schools. We have a greater World
of Arts Inftrumentfi and Obfervationsy as in all Particulars
my Difcourfe hath made good. And what are Ariftotle's pe-
ragraiions o£ Apa, to all theft .<? To the great Wtftwn Indies >

to

5 o Of the Modem Improvements Jg(TS£ $1

to the fuller and clearer knowledge of the Ancient Lands \ to
thofc nobler Accounts we have of the Heavens? and univerfal
Nature > to our vaft Improvements oF Cbymijiry, Anatomy^
Arithm?tick-> Geometry, Aftronomy, Geography, Optickj, Na
tural Hijlory, Navigation, and all things elfe of benefit and in-
flruclion ? I fay, What are the gleanings of a few mercenary
Hunters, Fowlers, and Pijhermen, over one part of A 'fia, to
tbefe Advantages ? And what are the Reports of a few ordina
ry Fellows, and the fryals of a fingle Per/on, to the learned
Inquiries and Endeavours of many fagadeus inquisitive Ages,
and the performances of a numerous Company ot deep, wary,
diligent) and Eagle-ey*d Philojophers, who have the help of
tbofe Obfervations, and the addition of an infinite number
more?

But my Defign is, by reprefenting the advantages and hope-
fulnefsof the ModernW'ay-> to kindle an ardour towards the
generous Experimental Refearcbes, to vindicate Pbilofopby from
the imputation of being notional and unprofitable, and to keep
Men from adhering to that which is /?, and hath been the
occailon of the fiandal. And as for thofe that yet flick there,
I have fome things to obferve concerning the Reafons of their
Devotion to that airydifputative Pbilofipby, and their Enmity to
the Practical*

I confider then, That eafle Toutb in ^ts firfl Addreffes to
Learning, is wholly pajjtve to the Difcipline and Inftruttions
of its 'teachers, whole Documents are promifcuoufy received
with ready fuhmiflion of Underftandlngs, that .implicitly d^
pend on 'their Aut bority. We fuck in the fir Q Rudiments as
we do- the common Air [_fjcili haujlu~\ as my Lord Bacon cx-
prcflethit, witbout discrimination vt election, of which indeed
•our tender and unexercifed Minds are not capable, And, I
confefs, 'tis neceffary we fliould do fo i> nor were there any
hurt -in this innocent eafinefs, did not mod Men all their lives
worfliip the firft thing they faw in the morning of their days,
and ever after obilinately adhere to fhofe unexamined Recep
tions : But this is the mifcbief, we infinitely believe every thing
when we are Children i and moft examine little when they are
Meny but fettle in their firft Jmprefflans, without giving thern-

felves

3 • tf Mfefol Knowledge.

(elvc the trouble to conpdtr and rmVn? them* And tbefe pre-
juMcesi by onflow and long acquaintance with our Souls, gi^a
mighty intereft.and (hut them up againft every thing that is di£
ferent from thofe Images of Education* This is a general fault
and itifirmity of humme Nature^ and from hence it comes to
pafs, that the tutour'd Ywtb flides eafily into the belkf of the
firft Principles of Philofophy, which they are taught, and are
confirmed in them by their Exercifes and Difputes^ and Bookf
and Converfes : By */??/<? their Vnderftandings^ which before
were JFfr/tt- P ape r, are ^^ and deeply tinftured by the colour
they have imbibed* And theft iff ufitfrt infenlibly pafs as 'twere
into the vziy fubftance of the Mind, and are appeaPd to, on
all occafions, as unfbphifticated Truths. So that having (pent
(bme time in learning and trimming thofe Notions, //jf 0-w/fc
divert to Bufineff? or ef^r Studies, without troubling them-
felves with any more Pbilofopbical Purfuits i but being fatisfi-
ed with thofe Notices which their firft Education lodg'd in
their Minds, they feek no further^ nor do care to be wifer'm
thofe Matters, than they were in the dimming Infancy of their
Knowledge.

All this while no other bun is done^ but that Men thus are
injurious to tbemfelves, and hinder their own Improvements :
but 'tis much worfe when they fondly fix tbefe as the Pillars of
Science^ and would have no body elfe go further than their
lazineffot their cares will permit them to travel* but rail
fpitefully at all Endeavours for the advancement of Pbilofi*
pbic}{ Wiflom^ and will be angry with every one that hath
outgrown his Cherry-ftones and Rattles > fpeak evil at a venture
of things they know not, and like Maflives-) are fiercer for
being kept dark* Thefe are the great Enemies of the ufeful,
experimental Methods of Pbilofipby : They take it ill that any
thing (hould be accounted valuable, in which they are unin-
ftrudred, being loth to learn in an Age wherein they expeclr
to Diftate j and the Satyrift hath told them another reafon.

• - 'furpe putant farere minoribiu-> & qu#
Imberbes didicere, fenes perdenda fateri.

This is much the cafe of many of the Peripatetic!^ T>ifpu+

ters,

Of the Modern Improvements

They imployed their lounger Studies upon the Philofapby
Q( Deputations and, it may be, gain'd an ability to out- talk
many of their Contemporaries in that w*y. ^They confirm3 d
themfelves in thefe Notions by inftrucling oih.-rs in them, and
ppori ^/^Foundations have built the Reputation of being

reat Scholars^ and mighty Difputants among their Admirers.

o that we are not to wonder, if they are vehemently difpleas'd
With the ROTAL SOCIETY I, and Experimental Pbi-
lofopbers, iince their Dcfigns take away the honour of their
Craft^ and in this way, They are upon the fame level with
thofe that are but beginning > the thought of which muft needs
be diftafteful to felf-offafd and imperious Minds. And yet,
that it may not be thought I fpeak any of this out of envy to
thvir Fame, I (hall do them all the right I can, by acknow
ledging,

That I take them for Perfons that underftand the §^nddi»
ties and Hwceities, the Prtcifiones formales and the Objettiva,
the Homogeneities and Heterogeneities, the Catagorematice's and
the Syncatagorematice's, the S implicit eSs, and the fecundum
Quid's.

They know, no doubt, .that ¥irft Matter that is neither
Quid) nor §htale-> nor Quantum > and that wonderful Gre-
mium materiti out of which Forms were educ'd, that were
never there. They can tell you fine things of the fiery Ele
ment under the Moon, and the Epicycles of the Stars > Can
refolve all <j)ueftioHs by tilt cmptndiow way of Formaliter^
Materialiter* Fundament aliier, and Eminenter i Tell the
difference between §)uodam modo^ and Modo quodam 5 and (hew
the caufes of all things in Sympathy-, Anttyathy^ Combination
of the Elements, and Influences of the Heavens. They fee
clearly by their SpetfaclesiThzt the MiHge-way is but a Meteor,
and Comets only kindled Vapours <> in fpite of the contrary in
formation of the deceitful 'felefcopes* They can, no doubt,
difpute roundly about the compaction of £#114 ration^ and
Vniverfals-) the Prgdications of Genus and Species, and the
manner of their coyfirvation in Individuals » of the number of
the Predicament^ and T^to Being is in /fe, and wfo* in .ano
ther *) of the inherence and propagation of Accidents-^ the rfij/
cflence of Tfalation*, the » j^re1 of T^i and §>uand0> and a

thoufand

3 * ef ttfcful Knowledge. 5 3

thoufand other Logical tricks about fluffing and ordering Pro-
fsfitions and Forms of Syllogifa.

They can difcourfe of the nakedncfi of Fir/? Matter, the
Eduftion of Fonw/ out of its Bofow, (hew, that the »*«* of
a B?*tfg is a Trinciple of it, how /br/w/ of Elements are rf-
fra&d in iwiV^ B^V/ » Dlfpute fubtilly about the Primum
incipiens in Motion, the inftantaneotifnefi of Generation, the
lilaxwiHin quod fie, and the Minimum quod non> and infinite
more of fuch wonderful, ufeful fignificant Speculations.

And in the Mttap&yficfy, I acknowledge them in the words
of the incomparable Droll >

2^ know what's what, and that's at high
As Metapbjficj^ Wit can fly.

Tbtfe, and other fuch Profundities, are fome of the main-
things of that Pbilofjpby, for which Peripatetic^ Vijpttters are
fo zealous. But for the Mechanic^, that attempts material
and intelligible Accounts of things, and is in its grounds much
ancienter than that of Ariftotle which they admire i for the
Experimental Methods, and late Improvements of ufeftil
Knowledge > Many of the(e Men have a fufpicion, if not a
contempt of them : Nor do they pretend any acquaintance
with thofe Studies : For concluding that nothing more is to
be known, than They learnt in the Circle of Difputations,.
they fit down in the Opinion of the perfection of their
Knowledge, without c aring to be inform'd what the Inqur-
fitive World is doing in this Age of Enquiry. .

And on this oucafion, I obferve the incompetency of their
Judgments, who are Enemies to the Real Experimental Pbilo-
fopby, in that they do not ( as I intimated ) at al], or very lit"
tie, underfland what they condemn. This I have fome reafon i
to fay, fince in the whole compjff of my Acquaintance, which
is not very narrun>> I profcfs I know not one who oppoieth the
Modern way, that is not almoft totally .unacquainted with it.
And on the other fide, upon the moft careful turn of my
thoughts among my Pbilofipbical Friends, I cannot light on
onsot all thofe, that are-/^r the Free and Experimental Pro--

R. cedure3v

54 Of the Modern Imprcvemettts ;0fljJt? J •

cedure, but who have been very well inftrudfred in the Peripa
tetic^ DottrineS) which they have deferted, and moft of them
much better than thofe who are yet zealous Contenders for
them.

And for my on?«part, I muftconfefs, That while I was a
Youth in the Univeriity, I was much delighted with thofe
fubtilties that exercife the Brain in the Nicities of Notion and
Dijlinflionf) and afford a great deal of idle Imployment for the
Tongue in the Combates ot Difputation : In which I acknow
ledge I was none of the moft backyard, but being highly plea-
fed with thofe Engagements, I found as much diverfion in
them, as in my deareft Recreations. But after I had (pent
fome years in thofe Notional Studies, perhaps with as good
fuccefs as fome others,! began to think C V 1 BO NO : and
to confider what tbefe things would fignipe in the World of
A&iona\\&T>itfinejs>> I fay, I thought \ but I could find no en
couragement t& proceed from the Anfwer my thoughts made
-me : I ask'd my felf, what Accounts I could give of the Works
of God by my Philofophy, more than thofe that have none*
and- found, that I could amaze zr\d all onifh Ignorance with JDz-
ftinftions and Words of Art^but not fatisfie ingeniom Inquiry by
,^ zr\y confiderable and material Refoltttiottf. I confider'd I had
got nothing all this while, but a certain readinefs in talking,
and that about things which I could not ufe abroad, without
being Pedantic}^ and ridiculous. I perceived that that Pbilo-
fiphy aimed at wo more, than the inftntttittg Men in Notion and
Difyute*, Thar its ~Defign was mean-, and its Principles at the
beft uncertain and precarioitt i That f/.?^ did not agree among
tbrmfefoefj nor at all with Nature. I examined the beft Re
cords I could meet with about the Author of thofe current Hy-
potbtfes, but could not be afiured that Ariflotle was be. I faw
many Reaions to believe, that moft of the Booty that bear his
Name, are none of bii ; -zn&thofe tbat are moft ftrongly prefu-
med to be /(?, are mightily altered and corrupted by Tfrftl, 1^-
mrance^ Carclejnefsaiid Defign. I perceived that the Commen
tators and late D///>#f?r/ had exceedingly difguifid ana changed
the S?w/5 of thoic very Writings, and mads up a Pbilof&phy
•that was quite another thing from /te which */*?/? Books con
tain. So that by f^/? means I was by degrees taken off from

the

of tlfeful Knowledge^

the implicit Veneration I had for that Learning, upon the ac
count of the great Name of Ariftotie which it bore. And
thus the great impediment was removed, and the prejudice of
Education overcome , when I thought further, That ufeful
Knowledge was to be look'd for in God's great Booj^ the Vni~
verfe, and among thofe generous Men that had convers'd with
real Nature, undifguifid with Art and Notion. And ftill I faw
more of the juflice of the excellent Putt's Cenfure of thofe No
tional Philosophers, when he faith,

; " _ tbeyftand -^£*%

Locked up together hand in hand :

Every one leads as be it ledj

?he fame bare Path they tread-,
And dance lity Fairies a phantaflicj^ Round >
But neither change their Motion, nor their Ground.

From thu Pbilofopby therefore, and thefe Men, I diverted my
Eyes and Hopes, and fixt them upon thofe Methods that I have
recommended, which I am fure are liable to none of thofe
Imputations.

And here I think fit to add a Caution which I have given in
another Difcourfe, and do it once more to prevent a dangerous
mifunderltanding, -viz. £ And it is, That I have (aid nothing
of this, to difcourage young Academians from applying them--
(elves to thofe fiift Studies, which are in ufe in the Vnivetpties.
Their Statutes require Exercifes in that way of Learning > and
fomucb know ledge of if, as inables for thofe Duties-) is very
fit* Nor do I deny, but that thofe Speculations raife, quickgrr,
and whet the VnderftandiMg, and on that account may not be
altogether unprofitable, with refpedt to the more ttfeful Inqui-
ptions 5 provided it keep it felf from being nice, airy> and
addifted too much to general Notions. But thi* is the danger,
and the greatefl part run upon the Rock. The hazard of
which might in great meafure be avoided, if the Matbematickj
and Natural Hiftory were mingled with thefe other Studies,
which would indeed be excellent Preparatives and VifafituHs
to future Improvements. And I add further, That the
young Philofophers muft take care of looking on ^eir Syftetna-

R 2

Of tie Modern, &c.

ticl^ Notions as the bounds and perfections of Knowledge > nor
make account to fix eternally upon tkofe Theories, as eftablijh'd
and infallible Certainties : But cbnfider tbtm in the wiw/f/J ^»J$
of Hyfotbtfety and as * ^nrg; they are to take in their paffage to
others that are more valuable and important* I fay, The Pfri-
pateticl^ Studies thus temftfd, will not., I fuppofe, be ^/i/i/-
/omf ^ by thofe who are for the Practical Methods i and ib the
Vniverfity-Eftablifhtneuts can receive no prejudice from the
Spirit that diilikes a perpetual acquiefcence in the Pbilofopby of
the fn?/™* Schools.

THE

The USEFULNESS
O F

Real Philofophy

TO

RELIGION.

iv.

iv.. ••;v\ ;/••

THE

USEFULNESS

jtj0Sl&^£ o F^y /7':^:V<V;; -.^

Real Pliilofopliy

T O

RELIGION.

IT is the perverfe Opinion of hafty, inconfiderate Men,
that the ftudyof Nature is prejudicial to the Intereftsof
Religion » And fome,who are more zealous than they arc
wife, endeavour to render the Naturalift fufpedfred of
holding fecret correlpondence with the Atheift : which things
if really they were fo, 'twere fit that the Writings of Philofi-
pbe.rs (hould be fent after the Books of curiom Arts, that were
voted to Deftru&ion by Apoftolicl^ Authority and Zeal i and
ibsn were they all laid together in a fired heap, and one Drop
from rny Finger would quench the Flames, I would not let fall
that Drop. But 'tis to be hoped there is no fuch guilt or dan
ger in the ca(e » we may fuppofe rather, that thofe unkind
(urmifals concerning natural Wifdom, are theetfe&s offuper-.

flitiouf

the Ufefulnefs of Real Pbihfopfy

ftitious Ignorance i yea, I doubt they are fome of the Reliques
of that Barbarifm, that made Magick of Mathematical and
Herefie of Greel^ and Hebrew. •

And now, were this groff conceit about the Knowledge of
Niture only the fear and fancy of the meer vulgar, it were to
be pardon'd eafily, and lightly to be confider'd > but the worfi
is, the infedtion of the weak jealoufie hath fpread it felf among
fome of thofe whofi Lips Jhould prefme Knowledge j and there
are, I doubt, diveis of the InftruSers of the People, who
fhould endeavour to deliver them from the vain Images of Fan
cy, that foment thofe fears in their own Imaginations, and
theirs. For the fake offuch? and thofe others, who are ca
pable of Convidlion, I (hall endeavour to juftitie fiber Inqui-
fitions into God's Workj > and to mew, that they are not only
innocent^ but very ufefitl in moft of the Affairs wherein Religi
on is concerned. This I mall do, for more clearnefs of proof,
by a gradual motion of Difcourfe, from things that are plain,
and acknowledg'd ( which I mall touch briefly ) to the main
Matter I would enforce : In this order >

C I. ) That God is to be fraifed for hu Wor\s. .

(II. ) That his tybrks are to be ft tidied by thofe that would-

fraife him for them.
(IIL) That -the fludy of Nature, and God's Works^ is very >

ferviceMe to Religion.
( IV. ) That the CMinifters and Profejjors of Religion ought*

not to difcourage, but promote the knowledge of Nature, and

the Wor]q of- its Author.

THe FIPvST contains two things, viz,. That God is to b&-
praifid ; and particularly fir hit Works. The former*
is the conftant Voice of Scripture^ and Vniverfal Nature j He
it worthy to be praifed, faith the Kingly Prophet, 2 Saw.22. 4.
Greatly to be praifid, faith the fame Royal Saint, iCbron.16*-
25. We are to offer him the Sacrifice of Praife, Hcb. 13. 1 5*
And are encouraged to do fo, becaufe, It is good to fmg Praifes V
and graft is comely for the upright, Pfala, 47. and ffalm, 33*^

To

4- to

To recite all the pirticular recommendations and commands of
this duty, were endkfs, I only mention the next to my
thoughts, and add,

That Nature faith the fame i That Praife is the Tribute
that is due to the Author of our Beings > And we can offer
him nothing left, and in a manner nothing elfe. All the
World have been unanimous in ibis, and the rudcft part of
Mankind, have owned the ducneis of Praife and devout Ac
knowledgment.

And (II.) the other Branch is as clear, That God if to be
•praifed particularly for \M Worlds > For in tbefe we have very
full difcoveries of his Perfections, and his Mercies, the moft
proper Subjeds for our Praifes. But here I muft be more
large, and therefore propofe the following things to be confi-
der'd.

( i. ) When God himfelf would reprefent his own Magni
ficence and Glory, he directs us to his Workj* He illuftrates
his Greatnefs to Job, by inftancing the Wonders of his Crea
tures : Among whom we are fent to the Earth and Ocean >
to the Clouds, and Rain > to the Light, and heavenly influ
ence ', to Bebetmb, and Leviatban ', to the Oftricb, and the
Eagle > and the other Furniture of Land, and Air, and Sear,
in the four laft Chapters of that Book > in all thefe are the
marly of his Glory, and his Greatnefs, and they are no lefs jo
of his Wifdom, and his Goodnefs ; For in Wifdom be batb made
tbem all, Pfalm. 104. and the Eartb it full of bit goodnefs,
Pfalm. 119- 54-

And again ( 2. ) when devout and My Men would quicken
their own Souls, and tbdfe of others, to praife him, they ufe
the fame method, and fend abroad their Thoughts among
the Creatures to gather inftances of acknowledgment. Thus
Elibu in Job magnifieth his Power by the Lightning and Thun
der, by the Snow and Rain, by the Whirlwinds of the North*
and Cold of the South, and calls upon his afflicted Friend to
remember to magnifie bit W'orkjtbxt Men bebold > and again bids
him Hand (till, and coniider the wondrous Works of God, Job
35, and 37 Chapters. And the Pfalmift upon the fame ac
count urgcth his Soul to blefs his Maker for his Majefty, and
Honour difclofed in the natural Wonders of the Heavens and

S Eartb,

the Ufefttlnefs of Rea/ Philofophy

Earth, the Winds and Waters^ the Springs and Grafi> the
7m1/ and Hi///, Pfalm. 104. throughout, and he gives par
ticular thanks again, P/j/m. 135. for the difcoveries of the
Divine Wifdom and Mercy in the /zw? inftances of his Provi
dence and Power > which he further celebrates by calling up*
on the nobleft of inanimates to praife him, Pjal. 148. Praife
him Sun and Moon, praife him 0 ye Stars and Light i which
Creatures of his, though they are not able to fing Hallelu
jahs t and vocally to rehearfe his praife, yet they afford glorious
Matter for grateful and triumphant Songs, and by their beau
ty , and their order , excite thcfi that ftudy and obfirve them,
to adore and glorifie their Maker. And therefore the Prophet
runs on further into an aggregation of more Particulars, of
Fire, and Hail-> Storms-, and Vapours^ Mountains^ and Ce
dars, Beafts, and F<?#//, and creeping things j all which in
the fame Divine Canticle are fummon'd to praife him •> that is,
we are required to ufe them as the Matter and Occafwns of Ho
ly Eucharift and l&ankfglvfag* To thtfe I add,

(2.) That God waspleafed to fanftifie a folemn Day for
the celebration of his Works. He appointed a Sabbath for
refl^ and contemplation to himfelf, and for praife and ackpow-
ledgment to us > and his making Heaven? and Earth, the Sea>
and all that in them #, is intimated as the reafon of theconfe^
cration of that Day \ which was obferved upon that account
among the Jews* and the devout Cbriftianf of eldeft times
kept the fame in memory of God's Creation, after the inm'tu-
tion of the other Sabbath. This I take to be enough for the
firft Proposition, viz. That God M to be praijed for hit Works.
Idefcend totheftcond, which is,

( II. ) 'that hhWorkj are to be ftudied by thofe^ that would
praife him for them. We are commanded to fmg Praifes with
underflanding, Pfal. 40. 7. and the Offering he requires, is
that of a reasonable 'fervice. His Jfarks receive but little glory
from the rude wonder of the ignorant i and there is no wife
Man that values the applaufes of a blind admiration. No one
can give God the Glory of his Providence-, that lets the Parti
culars of it pafs by him unobfervd* nor can he render due ac
knowledgments to his Word, that doth not fearch the Scrip
tures ;,

to Religion.

tares : 'Tis equally impofliblc to praifc the Almighty, as we
ought, for his Works, while rve carelejly consider them. We
are commanded to fearch for Wtfdom^ as for bidden Treafure i
It lies nor expofed in the common ways \ and the chief won
ders of Divine Art and Goodnefs are not on the furface of
things layed open to every carelefs eye. The Tribute of praife
that we owe our Maker, is not a formal flight confeflion that
his Works are wonderful and glorious', but fuch an acknow
ledgment as proceeds from deep Obfervation, and acquaintance
with them. And though our profoundeft Study and Inqui
ries cannot unfold all the Myfkries of Nature, yet do they
flill difcover new Motives to devout admiration, and new Ob-
jedls for our loudeft Praifes. Thus briefly of the fecond Pro-
pofition alfo, viz. That God's Wor^s are to be ft tidied by tbofe
tbzt would fraife him f&r them. From theft I now advance to
the Third* which will require more thoughts, and it is this,

( III. ) That the ftudy of Nature and God?s Worlds, if very
ferviceable to Religion, We commonly believe that the glory
of God is the end of this > we lay 'tis his, and we know 'tis
ours > and the Divine Glory is writ upon the Creatures » the
more we ftudy them,the better we underftand thofe Characters,
the better we read his Glory , and the more fit are we to cele*
brate, and proclaim it. Thus the knowledge of God's W&rkj
promotes the end of Religion.

And it difpofeth us to it, by keeping the Soul under a conti
nual fenfe of God. He that converfeth with his Works,
finds in all things the clear ftamps of infinite Benignity and
Wifdom ', he perceives the Divine Art in all the turnings and
varieties of Nature^ and Divine Goodnefs in that. He obferves
Godm the colour of every Flower, in every fibre of a Plant^ in
every f article of an Infeft^ in every drop of Dew. He meets
tym in all things, and fees all things are/j^, and hath an ad*
vantage hereby to be inftruded how to ufe them as our Makers,
not ours, with reverence and thanksgiving^ with an eye to his
Glory, and an aim at his Enjoyment. This is the tendency
of the knowledge of Nature* if it be abufed to different and
contrary Purpofes, natural Wifdom is not in fault, but he that
turns this excellent Inftrument of Religion uponitfelf. But

S 2 that

the Ufefufoeft of Real Philofophy igflfatJ 4

that better ufe may be made of it, and by fome #, will appear
by confidering particularly how acquaintance with Nature
affifts RELIGION againtt its greatcit Enemies, which

are '^tyeifnt, &ao tictim, puperiwton, Cntbufiafm, and
ttc Rumour of

FOr the Fir/?, 9tl)0ifl!i, I reckon thus, The deeper infight
any Man hath into .the Affairs of Nature, the more he
difcovers of the accuratenefs, and Art that is in the contexture
of things. For the Works of GW-are not like the companions
of Fancy^ or the Tridy of Juglers, that will not bear a clear
//g/tf, or ftri&fcrutiny > but their exa&nefs receives advan
tage from the (evereft infpedion > and he admires moft, that
tyowt moft > fince the infides and remotc(l recedes of things
have the cleared ftamps of inimitable Wifdom on them, and
the Artifice is more in the Whed-wor^ than in the Cafe. For
if we look upon any of the Works ot Nature through a Mzg-
nifying Glafs that makes deep Difcoveries, we find ftill more
beauty, and more uniformity of contrivance > whereas if we
furvey the moft curious piece of humane ingenuity by that
Glafti it will difcover to us numerous Flaws, Deformities and
Imperfittions in our moft Elegant Mechatticks : Hence I gather,
That the jludy of God's Works-, (hewing us more of the riches*
of Nature, opens thereby a fairer Profped of thofe Treafures
of Wifdom that are lodged within it y and fo furnifheth us
with deeper Senfes, and more Arguments, and clearer Con
victions of the exifteme of an infinitely intelligent Being,
that contrived it in fo harmonious and aftonijking an order.

So that if any are fo brntiflt^ as not to acknowledge him up
on the view of the meer external frame of the Univerfe, they
rrmft yet fall down before the evidence, when Pbilofopby hath
opened the Cabinet, and led them into the Jevpel-hmje^ and
£hewn them the furprizing variety that is there. Thus though
the obvious Firmament, and the motions of the Sun and St#rsy
the ordinary viciffitudes of Seafons, and productions of
things, the vifible beauty of the great World, and the ap-
f faring variety and fkne£s of thofe Parts that tnake up the lit
tle

to

tie one in Man, could fcarce fecure Galen from the danger of
being an Atbeift : Yet when he pryed further by Anatomical
Enquiries, and faw the wonderful diverfity, aptnefs, and or-
derof the minutelt Strings, Pipes, and Pajjagcs that are in the
inward Fabrick i He could not abftain from the devoutnejs of
an Anthem of Acknowledgment. And that the real know-
ledge of Nature leads us by the hand to the confcdion of its
Author, is taught us by the Holy Pen-man, who fuggdts that
the viflble things of the Creation declare him- The Plebeian
and obvious World no doubt dothy but the Philofifhical much
more. So that whofoever faith, th'at inquiry into Nature, and
God's Worlds leads to any degree of Atbeifm, gives great
ground of fufpicion that bimfelf is an Atheift i or that he is
fl&j* d/j&w /tog that the Royal Pfalmilt calls him, that faith in.
bis heart there it no God. For either he acknowledged* the Art
and exattnefi of the Works of Nature , or he doth not > if
not, he dijparageth the Divine Architect, and difables the chief
Argument of his exiflence : If he doth-, and yet affirms that
the knowledge of it leads to Atbeifm, he far h he knows »^
n^ktf, and in effedt /&#, That the light of the or^r and me
thod of a regular and beautiful contrivance tends to perfwade
that Chance and Fortune was the Author.

But I remember I have difcours'd of this elfewhere, and
what I have faid for Pbilofophy in general from its tendency to
devout Acknowledgments, is not fo true of any as of the
Experimental and Mechanic]^ For the Phyfiology of the mo
dern Peripatetic]^ Schools creates Notions, and turns Nature
into words of Jecond Intention, but difcovers little of its real
beauty, and harmonious contrivance , fo that God hath no
glory from it, nor Men any Argument of his Wtfdom or Exi
gence. And for the Metaphyfical Proofs, they are for the moft
part deep and nice, fubjedt to Evafwns and turns of Wit, and
not fo generally perfwative, as tbvfi drawn from the plain and
fenfible Topicks, which the Experimental Philofophy inlargeth
and illutlrate?.

This then gives the greatefl and fulleft alfurance of the Being
of God, and acquaintance with this kind of Learning fur-
nifheth us with the bsft Weapons to defend it. For the modem
Atheifls are pretenders to the Mtcbanic}^ Principles, vi«. thofe

of

8 the Ufcfulnep of Real Pkibfoply

of meer Matter and Motion j and their pretenfions cannot be
fhamcd or defeated by any fv well, as by tbofe who throughly
underfland that wild Syfteme of Opinions 'fbeje indeed per
ceive, that there is only Nature in fotne things that are taken
to be fufeniatural and miraculo}U-> and the Jhallow Naturalift
fees no further, and therefore refts in Nature', But the true
Philofopher (hews the vanity and unreafonabknefs of taking
up fo Jhort > and difcovers infinite Wtjdom at the end of the
Chain of Cauf'es* I fay, If we know no further than occult
Qualities^ Elements, Heavenly Influences and Forms, we (hall
never be able to difprove a Mechanic^ Atheift > but the more
we underihndof the Laws of Matter and Motion, the more
(hall wedifcern the neceflity of a wife mind to order the blind
and infenfible Matter, and to dirdi the original Motions ;
without the covduttof which, the Vniverfe could have been
nothing but a mighty Chaos, and mifhapen Mafsof everlafting
Confufwns and Disorders. This of the FIRST, viz* That
the knowledge of Nature ferves Religion againft Atbeifin j and
that it doth alfo,

(II.) A Gainft &a&&UCtftn. 'Tis well known that the
ji\. ' S adduces denyed the exiftence of Spirits, and Im
mortality of Souls j And the Herepe is fadly reviv'd in our
days.

(i.3 What a Sf irit is i and whether there be Spirits, or
not i are queftions that appertain to the difquifition of Philo-
fophy. The Holy Scripture, that condefcends to the plain ca
pacities of Men, ufeth the word Spirit ( commonly ) for the
more fubtile and invifible Bodies, and 'twill be difficult from
thence to fetch a demonftrative proof of Spirits, in the ftritt
Notion. That there are Angels and Souls which are purer
than thefe grofs Bodies, may no doubt be concluded from
thence. But whether thefe are only a finer fort of Matter, or
a different kind of Beings} cannot ( I think ) be determined
by any thing deliver'd in the Divine Oracles. The Inquiry
therefore belongs to Yhilofopby, which, from divers Operations
inour0B?« Souls* concludes, That there is a fort of Beings

which

* *° - 9

which are not Matter or Body, viz. Beings, filf-motive, pene
trable and indivifible ^ Attributes dire&ly contrary to thofe of
Matter^ which is impenetrable, dh'iftble, and veid of Self-
motion. Ey thefe Properties, refpedively, the djlhitt nature
of Spirit and Body is known , and by the Jame, that there are
Spirits^ in thejfrt&eft fence, as well as corporeal Beings.

Now by ftjtwg the N^tur^ and proving the Exigence of
Spirits, a very confiderable fcrvice is done to Religion : For
hereby our Notion of the adorable Deity is freed from al! ma
terial grofnefs, in which way thofe mutt conceive him, that
acknowledge nothing but Body in the World » which certain
ly is a very great dif-interelUo his Glory, and fuggefts very
unbecoming thoughts of him. And by the due fetling the
Notion of a Spirit, the conceit of the SouFs fraebtfthn, is
overthrown, which either arifeth from far eft Sadducifnt^ or a
defett in Philofophy. Hereby our Immortality is undermined,
and dangeroufly expofed : But due Pbilofopbical Difquifition
will fet us right in the Theory.

For the former of the Errors mention'd, viz* the Artbro-
pomorpbite TtoftriHes, that make God himfelf a corporeal Sub-
ftance; Thofs cannot be difproved, but by the U(e and Ap
plication of the Principles of Pbilofopby » Since let us bring
what Arguments we can from the Scriptures, which (peak of
the Perfettion, Infinity , Immenpty* Wi(dom, and other Attri
butes of God 9 Ttbefe no doubt will be granted i but the Que
ry will be, Whether all may not belong to a material Being i
a queftion which Pbilofopby refolves } and there is no other
way tofearch deep into this Matter, but by thofe~ Aids.

So likewife as to the 'ftadvtSitfncfi the.50»/; The Argu
ments from Scripture againtt it are very general* yea many
expreilions we rind tbere, feem at fir/I fight to look that way*
And therefore this orher help, Pbilofopby., murt be ufed here
alfo, and by the diftindfr reprefentation which it gives of the
Nature of Spirit, and Matter, and of the Operations that ap
pertain to each, this Error is effectually confuted', which it
cannot be by any other proceeding.

Thus Philofophy befriends us again ft S^«c(/w, in thefirft
Branch of it, as it explodes the being of Spirits.

(20 The

I o the llfefulnefs of Real Pbi/ofopfy jJEff^ 4.

( 2. ) The other is, the denyal of the Immortality of onr
Souls j The eftablifhment cf this likewife, the Students of
Pbilofiphy and God's Worlds have attempted in all Ages, and
they have prov'd it by the Philofophical confederations of the
nature of Stuff > the quicknefs of Imagination i the fpiritua-
lity of the Vnderftandmg* the freedom of the WW\ from
thefe they infer, that the Soul is immaterial, and from tbeuce>
thatitistt»j»0rta/> which Arguments are fomeof the molt
demonftrative and cogent that the meer reafons of Men can ufe i
but cannot be manag'd, nor underftood, but by thofe that are
intfrucled in PhilofQfhyznd Nature.

I confefs there aie other Demonftrations of our Immortality ^
for the plain Underftandings that cannot reach thofe Heights.
The Scripture gives clear evidence, and that of the Refurreclion
of the Holy jft/5*f, is palpable i But yet the Philofophical
Proofs are of great ufe, and ferve for the conviction of the
Infidel^ to whom the other inducements are nothing , and the
deeper knowledge of things is necefTary to defend this great
Article of Religion againft fuch Men, fince the)7 alledge a fort
of Arguments to prove the Soul to be mortal-, that cannot be
confuted but by a reafon inftru&ed in the Obfervations of Na
ture.

For the Modern Sadduce pretends, that all things we do, are
performed by meer Matter and Motion'* and confequently,
that there is no fuch thing as an immaterial Being: fothat
when our Bodies are diflolv'd, the whole Man is deftroyed and
loft for ever > which difmal conclufion is true and certain-^ if
there be nothing in us but Matter^ and the refults of Motion >
and thofe that converfe but little with Nature^ underftand lit
tle what may be done by thefe j and fo cannot be fo well afTu-
red that the Elevations •> Mixtures, and Combinations of. them
cannot be at laft improved fo far, as to make a fenfible, rea-
fining Being \ nor are they well able to difprove one, that af
firms that they are attuatiy advanc'd to that height : whereas
he that hath much inquired into the Works of God and Na-
tttre, gains a clear fight of what Matter can perform,and gets
more and ftronger Arguments to convince him, that its Modi
fications and Changes cannot amount to perception and fenfe >

fince

to Religion.

fince in all its Varieties-, and bigbefl Exaltations, he finds no
Specimens of fttch Powers.

And though, I confefs, that all Mecbanicl( Inquirers make
not ibts ufe of their Inquifithnt and Uifcoveries > yet that is not
the fault of the Method, but of the Men > and tbofi that have
gone furthefl in that way, have receded molt from the Saddu-
cean Doctrines. Among fuch, I fuppofe, I may be allowed
to reckon the Noble Renatus Des- Cartes \ And his Metapby-
fcks and Notions of Immaterial Beings, are removed to the I
greateft diftance from all Corporeal Affections i which I menti-(
on not to declare, or fignifie my adherence to thofe Principles \
but for an Inftance, to (hew, that acquaintance with Matter,
and the fyowledge of its Operations, removes the Mind far off
from the belief of thofe high Effects which fome afcribe to
Corporeal Motions > and from all fuppofitions of the Soul's be
ing bodily and material.

Thus Pbilofopby is an excellent Antidote againft Sadducifm,
in both the Main Branches of it. But then I muft confefs
alfb, that the Philofophy of the late Peripatetick^ Writers doth
rather affift, than ovmbrow this dangerous Infidelity > I mean,
in what it teacheth concerning Subflantial Forms, which I
fear tends to the difabling all Pbilofopbical Evidence of the Im
mortality of Humane Souls. For thefe Peri pate ticks make
their Forms, a kind of medium between Body and Spirit, viz..
Beings that are educed ( as they fpeak ) out of Matter i and
are fo dependent on it, that they periflh utterly, or return into
the bofom of the Matter, (as fome cant ) when they ceafe to in-
form it : But yet they allow not that thofe Forms are materi
al in their eflential Conftitution and Nature.

This is the Peripatetick account of fubft ant ial Forms, and
fitcb they affign to all Bodies, and teach, That the noblefl fort
of them are fenfitive and perceptive, which are the Souls of
Brutes.

If this be fo, that Be *«/ / which are not Spirits, but cor
ruptible dependants upon Matter, may be endowed with Ani-
madverfion , and Senfe j what Arguments have we then to
(hew, that they may not have Reafin alfo,- which is but an
Improvement, and higher degree of fmple Perception ? 'Tis
as hard to be apprehended how any of the nfults of Matter,

T fhould

i a ffo Ufefulnefs ofReatPht/ofoffy Jgflfcp 4;

fhould perceive ••> as how tlky^hould join their Perceptions into
Reafinings j and the fame Propofitions that prove the poffibi-
lity of one, prove both ; fo that thofe who affirm that Beafts
alfo have their degrees of true Reafon, fpeak very confonantly
to thofe Principles. And if fuch material, corruptible Forms as
the Peripatetickj defcribe, are fufficient for all the A&ions and
Perceptions of Eeafts, I know not which way to go about to
demonflrate, that a more elevated fort of them may not fuffice
for the reafonings of Men. To urge the Topicks of Proof, I
mention'd, from Ndtions^ Compofitions, Dedtt&ions, and the
like, which are alledged to prove our Souls Immaterial > I fay,
to plead tbefe, will fignirie nothing but this, That Humane
Souls are no -portions of Matter, nor corporeal in their formal
EfTence > But how will they evince, that they are not educed
from it, that they depend not on Matter, and (hall not perijb,
when their refpedive Bodies are diifolved. Certainly all thofe
Arguments that are brought for our Immortality, are in tbit
way clearly difabled. For all that we can fay, will prove but
this, That the Soul is no Body, or pan of Matter ', but this
will amount to no evidence, if there are a middle kind of Ef-
fences, that are not corporeal, and yet mortal*

So that when I (ay, PbiloJ&phy ferves Religion againft Sad-
diidfin, I would not be underftood to mean the Peripateticl^
Hypotbefex '•> but ^tPhilofophy which is grounded upon ac
quaintance with real Nature, "fbii, by leaving this whole
unintelligible fort of Beings out of its Accounts, (as things
for which there is no fhadow of ground from Reafon, or Na+
Wre, but good evidence of their non-exiftence from both )
difappoints the Sadduce of the advantage he hath from this
needlefs and precarious Principle. And by diftributing Sub~
ftance into Body, and Spirit, without the admiffion of middle
Natures, the Real Philofophy gives demonftrative force to
thofe Arguments for our Immortality that prove our Souls
are not Bodies > and fo Sadducifm is ruined by it.

Thefe things I have thought lit to advertife, not out of de-
fign to cenfttre any particular way of Philofophy \ but for the
fecurity of my Difcourfe. And though I have made a little
bold with the Peripatetic]^ here, yet the great Name of Arifto-
lie, to which they pretend, is not concerned > for I am con-

*' TfeKgion.

vinc'd, that he taught no fuch Dodhine of fubftantial Form/,
as his later Senators and Interpreters have imputed to Him >
who indeed have depraved, and corrupted h\sfenfe, (al-
moft) in the whole Body of his Principles, and have pre-
fented the World with their own Fancies, inftead of the ge
nuine Opinions of that Pbilofopber*
But I proceed,

(III. )rT"*He Real Pkilofopby, that inquires into God's
JL Werkf, aflifts Religion againft ^iiperffufon, ano

ther of its fatal Enemies. That I may prove tbv, it muft be
premifed,

That Superftition confifts, either in beftowing Religious Va
luation and Efteem on things, in which there is no good* or
fearing thofe, in -which there is no bun : So that this Folly ex-
prefleth it felf, one while in doting upon Opinions, as ¥unda-
mentals of Faith i and Idoliziug the little Model t of Fancy,
for "Divine Inftitutions : And then it runs away afraid ot
'barmlefsy indifferent Appointments, and looks pale upon the
appearance of any nfual Effedt of Nature* It tells ominous
Stories of every Meteor of the Night i and makes fad Inter
pretations of each unwonted Accident : All which are the Pro-
duds of Ignorance^ and a narrow Mind i which defeat the
Defign of Religion^ that would make us of a free, manly,
and generous Spirit 5 and indeed reprefent Cbrijlianity as if it
were a fond.fneaking^ weaJ^ zn&peevilb thing, that emafiulatts
Mens Undcrftandings, making them amorous of toys, and
keeping them under the fertility of cbildijb fears i fo that
hereby it is expofed to thedijiruft of larger Minds, and to
the fcorn of Atbeifts i fhefi and many more are the mifchiefs
of Superftition^ as we have fadly feen and felt.

Now againft this evil Spirit^ and its Influence^ the Real,
Experimental Philofophy, is one of the bed Securities in the
World. For by a generous and open Inquiry in the great
Field of Nature, Mens minds are enlarged, and taken off
•from all fond adherences to their private Sentiments. They
are taught by it, That Certainty is not in manytbingr, and

T z that

14 Th ttfefulnefsof Real Fhilofopfy

that the molt valuable Knowledge is the f radicals By which
means they will find themfdves difpofed to more indifferency
towards thofe petty Notions-, in which they were before apt to
place a great deal of Religion > and to reckon, that all that
will fignifie, lies in the few, certain* operative Principles of
the Gofpel s and a Life fuitable to fuch a Faith *, not in do*
ting upon £J« £/?£<?#/, and Speculations that engender flrife: and
thus the Modern, Experimental Pbilofopby of God's JPbrkj-> is
a Remedy againft the notional Superftition ( as I may call it)
which bath been, and is fo fatal to Religion) and the peace of
Mankind;

Befides which, (by making the Soul great ) this Know
ledge delivers it from fondnefs on finall Circumftances, and
imaginary Models i and from little fcrupulofities about things
indifferent, which ufually work difquiet in narrow and con*
tracked Spirits : And I have known divers^ whom Pbilofopby^
and not Difputes, hath cured of this Malady.

This we mayobferve, that thofe Remedies are thefo?/?, and
moft effectual, that alter the temper and difpofition of the
Mind ; For 'tis fuitablenefs to that, which makes the way to
Mens Judgments,and fettles them in their Perfwafions. -There
are few that hold their Opinions by Arguments^ and dry Rea-
finings^ but by congruity to the Under/landing, and confe-
quently by relijh in the Affections : So that feldom any thing
cures our intefattual Difeafes, ( throughly ) but what chan
ges tbefe. And I dare affirm, that the Frtey Experimental
Pbilofophy will do this to purpofe, by giving the Mind another
'finttme, and introducing a founder Habit, which-by degrees
will repel and caft out all Malignities '•> and fettle it in nftrong
and manly Temperament, that will matter and put to flight ail
idle Dotages, and effeminate Pears.

The Truth is, This World is a very Bedlam, and he that
would cure Madmen, muft not attempt it by Reafoning-> or
indeavour to (hew the abfitrdity of their Conceits » but iuch a
courfe muft be taken,as may rettore the Mind to a rigbt Crafs •»
md-tbat ( whea it is effected ) will reduce» and, redlifie the
extravagances of the diftemper'd Brain, which Tliftutes and
Oppoptions will but inflame and make worfe* Thus, for in-
whenfrantick Peribns are fond of Feathers^ and migh
tily

*° Religion. 15;

tily taken with the employment of picking Straws, 'twould
fignitie very little, toreprefent to them the vanity of the Ob-
jeds of their Delights , and when the ^delancholi(l was afraid
to fit down for fear of being broken, fuppoiing himfelf of
Glafs, it had been to little purpofe to have declared to him
the ridiculoufnefs of his Fears > the difpofitwn of the Head
was to be alter d^ before the particular Pbrenfa could be
cured.

3Tis too evident how juft this is in the application to the
prefent Age i Superfluous fondnefs, and fears are a real de
gree of madneft. And though I cannot (ay that Pbilojopby
muft be the only Catholic^ way of Cure, ( for of /&#, the far
greateft part of Men is incapable ) yet tbh I do affirm, that
'tis a Remedy, for thofe that are ftrong enough to take it : and
the reft muftbe helped by that* which changetb the Genius i
and this cannot, ordinarily, be done by any thing that ef?
pofetb the particular Fancy, ,

However I muft fay, ( 2. ) That the fort of Superftition
which is yet behind in my account, and conilfts in the cauflefi
fear of fbme Extraordinaries^ in Accident, or Nature, is di
rectly cured by that Philofophy, which gives fair likely-hoods
of their Caufes i and (hews that there is nothing in them /«•.
pernatural* the Ifght of the day drives away Apparitions,
and vain Images that fancy forms in obfcure (hades, and dark-
nefs. Thus particularly the Modern Dodfrrinc of Comets,
which have been always great Bugbears to the guilty, and //-
morons World v hath refcued Philofophers from the trouble of
dreadful Prefages, and the mifchievous Confequences that arife
from thofe fuperftitioitt Abodings. For whatever the cajual
Coincidences may be between thofe Phenomena, and the dire
ful Events, that are fometimes obferved clofely to attend them,
( which, as my Lord Bacon truly notes, are obferv'd when
they hit, not when they mifs ) I fay, notwithftanding thefe,
the Real, Experimental Pbilofiphy makes it appear, that they
are Heavenly Bodies, far above all the Regions of Vapours, in
which we are not concerned > and fo they are neither the
£?gnf, nor the Caufe / of our Mifibiefs* .

'; ixn viakv^> iV.» 3 - ^4- '•"*-•-

And

The ttfefulneft of Real Philosophy

And for the other little things, which afford Matt> r for the
'tales about Prodigiesy and other ominous Appearing!!, the
knowledge of Nature^ by exciting worthy and magnificent
conceptions of the God of Nature j cures that blafpbemout
abufi of the adorable Majefty, whereby foolifh Men attribute
every trivial event that may ferve their turns againft thofe they
hate, to his immediate^ extraordinary intetpofa}. For 'tis ig-
«0r ance of God and his IPbrkjy that difpofeth Men to abfard
ridiculous Surmifesy uncharitable Cenfuresy feditious Machina
tions > and ( fo ) to Thoughts that are prejudicial to the Glo~
ry of Gody the Interefts of Religion, and the fecurityof Go
vernment > to that Juftice and Charity we owe to others* and
to the happinefs that we feek our felves* To which I add,

That tbu kind of Superftition is a relique of Pagan Igno
rance, which made Men look on Thunder, Edipfesy Earth-
qnatysy and all the more terrifying Phenomena of Nature, as
the immediate Effects of Powers Supernatural i and to judge
Events by flights of Birds, and garbages of Cattely by the
accidental occurftons of this Creature, and the other, and al-
tnoft every cafital occurrence. But thefe Particulars have been
tnoft ingenioufly repre(ented, and reproved in a late very ele
gant Difcourfe about Prodigies > And though I do not acqui-
cfce in the Defign of that excellently penn'd Book, which is
Vodifcredity and taty away all kftds of Prefages 5 Yet I-think
it hath done rarely well, fo far as it dHcovers the folly and
mifchiefs of that ignorant and fuperftitiow Spirit, that makes
tvery thing a Prodigy. With fuch apprehenfions as theft*, the
fytewledgeof Nature fills thofe Minds that are inftrudted in
it.

And there is no doubt, but that the Antipathy the Real
Philofophy bears to all the kinds of Snperjiitiony is one caufe
why zealous Ignorance brands thofe Refearches with the mark
of Atbeifin and Irreligion. For fuperftitious Folly adopts thofe
grouridlefs Trifles^ which Philofophy contemns and reproves,
into the Family of Religion , and therefore reproacheth the
Defpifers of them, as Enemies to the Faith and Power of God-
linefs.

So it fared withibme of thebraveft Spirits of ancient times,
who have had blacl^ Charters fixt upon their great and

worthy

* ft Relight*

worthy Names, only for their Oppo/itions of the foolifti
Rites and Idolatries of the vulgar Heathen. We know the
cafe of Socrate / : And (as to the intereft of their Names}
ibat of Anaxagorofy 'theodorw^ Protagoras, and Epicurus, was
much worfe j the cauflefs infamy coming down the Stream as
far as the laft Ages. Since then, we know who was an Here
tic^ for faying there were Antipodes > and a Pope was taken
for *. Conjurer for being a Mathematician* yea thofe noble
Sciences were counted Diabolical > and even the Sacred Lan
guage could fcarce efcape the fufpicion. In later times Ga-
UUo fell into the Inquifition for the Difcoveries of his iWf-
feopes > and Campanula could not endeavour to aflert, and
vindicate the freedom of his Mind, without lofing that of his
Perfon.

I might come nearer to our own days, and knowledge :
Gothic^ barbarity, and the Spirit of the Inquisition is not quite
worn out of the Reformation > Though indeed it ordinarily
remains but among the fcum and dregs of Men : And no one
is either Jefs Religious, or left Wife for being accounted an
Atheiftby the common Rabble. But where-ever the know
ledge of Nature, and God / Wwrk$ hath in any degree obtain'd,
thofe vile Super ftitiottf have been defpifed, and put to an infa
mous flight. But to take another ftep>

(IV.) THe Real Philofopby, and knowledge of Cod's

L

ferves Religion againil CntlJUfiafm, ano
ther dreadful Enemy. Now Enthufiafm is a falfe conceit of
Inspiration i and all the bold and miftaken Pretendons to the
Spirit^in our days, are of this fort. What particularly Religi
on hath fuffer'd from it, would be too long to reckon upon
this occafion i It will be enough to fay, in an Age that hath
fo much and fuch fad experience of it, That Enthufiafm hath
introduced much phantaftry into Religion, and made way for
all imaginable Follies, and even Atheifmit felf j which it hath
done two ways. ( i. ) By crying up the Excejfetmd Dif-
eafes of Imagination for the greateft height of Godlinefs i And
( 2. ) By the difparagrmcnt of fiber Rtafon, as an Enemy to

the-

1 8 the Ufefotvtfs of Real Pli/ofopty

the Principles of Faith. And Philofophy affifts Religion
againft both thefe.

FOR the firft in order i The real knowledge of Natffre
deteds the dangerous impofture, by (hewing what ftrange
things may be effected by no diviner acaufe than a flrong Fan
cy impregnated by Heated Melancholy, For t\M fometimes
warms the Brain to a degree that makes it very aftive and ima-
ginative, full of odd Thoughts, and unexpected Suggeftions ,>
fo that if the Temper determine the Imagination to Religion,
it flies at high things, at interpretations of dar]^ and Prophetic^
Scriptures > at Predictions of future Events, and myfteriouf
Difcoveries, which the Man exprefleth fluently and boldly,
with a peculiar and pathetick Eloquence > which pregnances
being not ordinary-, but much beyond the ufual tone and tem
per of the Enthttfiajl > and he having heard great things of
the Spirits immediate Motions and Infpirations, cannot well fail
of believing himfelf infpiredy and of infilling all the excxrf-
ons of his Fancy to the immediate Aftings of the Holy Gheft :
and thofe thoughts by the help of natural pride and felf-lovey
will work alfo exceedingly upon theheightned Affe&ions, and
they upon the Body fo far, as to caft it fometimes into Rap*
t^res-, Extafiej, and * Deliquittms of Senfe, in which every
Dream is taken for a Prophefie> every Image of the Fancy for a
Vifani and all the glarings of the Imagination for new Lights
and Revelations*

Thus have our Modern Prophets been infpired by Temper
and Imagination, and not by Defign only j For we may not
think they are all Hypocrites and knowing Importers , No,
they generally believe themfelves, and the ftrength of their
highly invigorated Fancies (huts out the fober Light of Reafon
that (hould difabu(e them, as Jleep doth that of our External
Senfes in our Dreams. And the (illy People that under/rand
not Nature , but are apt to take every thing that is -vehement to
be f acred-, are eafily deceived info the belief of thofe Pretenfi-
ons i and thus Difeafes have been worjbifd hvReligion* This
account the Philofophy of Humane Nature gives of that>. by
which the World hath been fo miferably abufed.

And when we caft our eyes abroad, we may plainly fee
that thofe glorious things are no wo/v,than what hath been done

by the ExtaticJ^ Priefts of the Heathen Oracles, and the Mad
men of all Religions > by Sybils, Lunaticks, Poets, Dreamers,
and tranfported Perfons of all forts : And it may be obferv'd
daily to what degrees of elevation exctfs of drinking will
heighten the Brain, making fome witty, nimble, and eloquent,
much beyond the ordinary proportion of their Parts and In
genuity j and inclining others to be hugely devout, who ufa-
ally have no great fenfe of Religion > As I knew one, who
would pray rapturoufly when he was drttn^ but at other
times was a moping Sot, and could fcarce fpeak lenfe.

Thus alfo fome kinds of Madnefs, Difeafes, Accidents, Pe
culiarities of temper, and other natural things that beat the
Brain, fill Men with high furprizing Conceits about Religion,
and furniui them with fervid Devotion, great readings of
Expreffion, and unexpected applications of Scripture to their
crafy Conceits*, I fay,the Experimental Pbilofopby of our Natures
informs us, that all this is common in alienations, and fmgtt*
Unties of Mind and Complexion- And they were remarkable
in the Prophets of the Heathen, and the Prieft whom Saint Au-
flin knew, that would whine himlelf into an Extafie j In the
wonderful Difcourfes of the American Bifhop, that faid he
was the Holy Ghofl, and the canting fluency of the German
Enthufiafts, fome of whofe Imaginations were as wild and
extravagant \ of fuch Inftances I might make up a much lar
ger Catalogue, if I mould defcend to our DjmejiicJ^JLunatickj,
but their temper is well known, and therefore I only add this
more v

That I have often met with a poor Woman in the North,
whofe habitual conceit it was, That (he was Mother of God,
and of all things living » I was wont to perfonate a kind of
complyance with her Fancy, and a modelt defire to be further
informed about it > which gentlenefs drew from her fo many
odd fetches of Difcourfe, fuch applications of Scripture, and
fuch wonderful references to Things, iu which ("he was ne
ver inftru&ed, that look'd like gleanings out of Hobbs and
Epicurus, that I have been much amazed at her talk : And
yet when I diverted her to any thing elfe of ordinary Matters,
(he fpoke ufually with as much fobriety and cold di faction,
as could well be expected from a Pcrfon of her Condition >

V nor

2 o *¥he Ufeful&efs of Real Philofopky 4B03g 4 V

nor did (he ufe to be extravagant in any thing, but about that
particular Imagination > which Inftance among many others
I might produce, very much confirm? me in the truth of that
Obfervation of thofe Philofophers who have given us the beft
light into the Enthufiaftict^ Temper, -viz. 'that there is a fort of
madnffs, which takes Men in feme par tic filar things when they
are found in others : which one Propofition will afford a good
account of many of the Phenomena of Enthzifiafa ', and (hews
that the Extravagant* among us may be really diftratted in the
Affairs of Religion, though their Brains are untouc'd in other
Matters.

Thus a Philofophical ufe of objervation, and the knowledge of
Humane Nature by it, helps us to diftinguifh between the £/-
feCts of the adorable Spirit, and thofe of an hot diflemper'd
Fancy '<> which is no fmall advantage for the fecuring the Pu
rity, tionour, and all the interefts of Religion*

But (2.) there is another mifchief of the
Spirit behind, and that is its bringing Reafon into difgrace,
and denying the ufe thereof in the Affairs of Faith and Reli
gion : This is an evil that is the caufe of many more ; for it
hath brought into the'World all kinds of Phanta/try and Folly^
and expofed Religion to Contempt and Derifion, by making
Madnffs and Difeafes Sacred : It leads Mens Minds into a
maze of canfufed Imaginations, and betrays them into Bogs
and Precipices, deprives them of their Light and their Guide,
and lays them open to all the Deluiions of Satan, and their
own diftemper'd Brains : It takes Religion off from its Foun
dations, and leaves the Iritereftof Eternity in Mens Souls, to
Chance, and the Hits of Imagination ; teaching thofe that
are deluded to lay the ftrefs of all upon Raptures, Heats, and
Myfteriow Notions, while they forget] and fcorn the plain
ChiiiUanity which is an imitation of Chrift in Charity, Hu~
mility, Juftice, and Purity , in the exercife of all Vertue,
and command of our felves : It renders Men obnoxious to
all the Temptations of Atheifm, and the blackeft Infidelity »
and makes it impollible to convince an Infidel, to fettle one
that doubts, or to recover one that is fallen off from the Faith.
Thefe Evils I am content only to name in this place, having

repre-

fa Religion* jj

reprefented them more fully in another Difcourfe » and the
experience of our own Age may convince us, with a little
coniideration upon it, That all thofe fatal Mifchiefs have been
the Effects of the Contempt, and Difparageme.nt of

But yet though I affirm tbfa I am not fo rafh, or fo unjuft '
as to believe, or fay, That this Spirit hath produced all thofe
fad things in every one that fpeaks hotly^ and inconfiderately
againft Reafon : I am far from the wildnefs of fuch a cenfure,
faecaufe I know how much imprudent Zeal, cujhmary talk-*
high Pretenfionf, and Juperftitiow Fears^ may work even upon
boneft Minds) who many times hold bad things in the Prin
ciple^ which they deny in the Practice? and fo are upright
in their WiVs* while they are very much confafid, and mi-
ftakgn in their Vnderftandingf* This I account to be the
cafe of multitudes of pious People in reference to Re&-
fon. They have heard hot-headed indifcreet Men declaim
againft it, and many of them, whofe Opinions will not
bear the Light, have an intereft to do fo j Their Pretenfi-
ons were plaufible, and their Zeal great » their Talk loud, and
their Affirmations bold ; and the honeft well-meaning Folks
are caught in their Affections > and tbefe lead bad Principles
into their Minds, which are neither difpofed, nor able to ex
amine : So they believe and fpeak after their Teachers i and
fay, That Reafon is a low>> dull thing, ignorant of the Spirit y
and an Enemy to Faith and Religion i while in this they have
no clear thoughts, nor yet any evil meaning i But let thefe
Fancies fwim a-top in their Imaginations, and upon occalions
they run out at the Tongues end, though they are not always
improved to thofe deadly Practices. For Charity and Caution
I have faid this •> but yet nothing hinders but that all the fore-
cited Evils are juftly faid to be the "tendencies, and in too ma
ny Inftances have been, and are the Erfects of this Spi
rit.

And now I doubt not but 'twill be granted readily by all
conftdering Men, that whatever afliils Religion againft this de-
jiruftive Enemy, doth it moft important fervice •> and this
the Free and .Real Pbilofipby doth in a very eminent de
gree.

V 2 In

a i »* 0/^/**/> '/ Real Mi/of*pfy COiEty 4-1

In order to the proof of this, we may confider what I in
timated juft now, viz. That Men are led into, and kept in
this Fancy of the Enmity of Reafon to Religion, chiefly by
two things :

( i.) By an implicit aflfent to the Syftemes and T)i8atetot
thofe who fir(l intruded them ; And ( 2. ) By defedr in
clearnefs of Thoughts, and the ability to date things diftinft*
ly, and to tmdtrftajtd their Dependencies and • Seque Is > Both
which Imperfections the Free Philofophy cures.

For as to the F/r/h (i.) 'that Philofophy begins with tne
inljrgementol the Mind, and attempts to free it from Prejudi
ces and Pre-ingagements-t which fophifticate -and pervert our
Judgments, and render us incapable of difcerning Things as
they are. Modeft> impartial enquiry is the Foundation of the
real, experiment at way of Philofophy. Not that it teacbeth
Scepticijm and Neutrality in all Things, but this Caution in
our Diiquifitions, That we do not fuddenly give firm aflents
to Things not well underftood or examined: which no doubt
is very juft and fafe. But as to what concerns thofe, who
through ignorance, or other occailons, are incapable of ma
king due enquiry, I think they ought not to concern them-
felves about Matters of Speculation at all i or at leaft not to
affirm any thing fojttively about them. 'Tis enough for fucb
to believe and pradiie the plain Duties of Religion, which
are clear in the Holy Oracles, and with which they may be ac
quainted without much fagacity^ or deep Judgment : For
Matters of Theory, and difficult Enquiry, appertain not to
the vulgar and lower rank of Underftandings : But for thofe
who are capable of ft arch after Truth, and are provided with
anvantages for it, Freedom of Judgment is necelTary in order
to their fucccfs. With this, I faid, the Real Philofophy be
gins '-> and in all its progreiTes dill more and more difpofeth
the Mind to it, audfo delivers it from the vaffalageof Cufto-
mary Sayings and Opinions.

And now whoever is fo difpofed, will not be fo ready to
believe that Reafon is an Enemy to Religion^ till he have confr-
der'd, and -examin'd the Matter with an impartial Judgment :
And I dare fay, whoever (hall do that, will want nothing to
convince him, that fuch ajj Opinion is falfe and groundlefs,

but

to Religion, 2 5

butc/wand diftintt Thoughts, and the knowledge of Con-
(equence, with which Pbilofopby will furnifli him.

This is the ficond way whereby it helps to overthrow this
Principle of Entbttfiafa, viz.

( 2. ) By teaching us to ft ate Matters clearly , and to draw
out thofe conclufions that are lodged in them, For 'tis confit-
fion of Notions* and a great deft ft in reafoning, that makes
dark Zeal to rave fo furiottfly againft Reafon. Now Pbilofopby
*s Reaf°n metbodizSd-) and improved by Study., Obfervation,
ancTExpmmettt j and whoever is addi&ed to tbtfe9 is exerci-
fed frequently in inquiry after the Gxtffesy Properties, and Re
lations of Things, which will inure the Mind to great /#-
tentmfs, and inable it to define and diftinguifa and infer right
ly i And by thefe the Allegations againft Reafon will be made
appear to be idle Sopbifms, that have no found fenfe or fub-
ftance in them.

And though the Difcourfes of fome, who have talk'd much
of Philofophy and Reafon, have been fometimes &0/Jand faw-
cy, and oppofite to the Interefts of Religion : Yet true Pbilo
fopby, and well managed Reafon, vindicate Religion from thofe
abufes, and (hew, that there was Sopbiftry. and impoftttre in
tkofe Pretenfions : So that tbey are no more to be blamed for
the Infolencies and Riots of thofe that ufurp their Name, than
Religion it feif is, for the Immoralities of fuch as cloath them-
felves in the Garments of external Piety and Saintfhip. Thus
of the fervices of Pbilofopby againft ENI'HV S I A
I come now to the laft Initance.

(V.) ft

34 Ike Mfefulwft of Real Philofopfy

( V. ) TT helps Religien againft the Humour of

JL By which I mean that evil Genius, that makes Men
confident of uncertain Opinions , and clamoroufly contenti
ous againft every different Judgment. This is that peftilent
Spirit that turns Religion into Air of Notion, and makes it in
tricate and uncertain i fubje6r to eternal Quarrels, and Ob
noxious to Scefticlfm and Infidelity > 'that which fupplants
Charity, Modefty, Peace, and Meefyefs > fubftituting in their
room, Rage and Infolence^ Pride and Bitter* Zeal, Clamours
and Vivifio'aS) and all the Oppofites of the Spirit of Cbrifty
and the Gofpel. So that, it def raves Religion, and makes its
Sacred Name an Inftrummt to promote the Projects of the
Kingdom of TJarkttefs j by envenoming Men one againft ano
ther, and inflaming their Spirits, and crumbling them into
Seels, and difturbing Societies > and fo it hinders f he Progrefs
of the GofpeL and lays it open to the fcorns of Unbelievers >
it turns Men from the defire of fraffifag? to the itch of talk?
ing, and abufes them into this dangeroi^ ^cltef, That Godli-
neft contlfts mou in their beloved OrtL-'hxy-, than in a fiber
Vertue^ and the exercife of Charity , it makes them fert and
' pragmatical} bufie about the Reformation of o^^r/, while they
riegledt their ..<w» Spirits j fancying a perfection in the fluency
of the "fongtfe, while f-he n?^ of Paffions have the Empire of
their Souls* Theft are fome of the (ad Effeclrs of the Humour
of Difputing, which hath done deplorabk execution upon
Religion in all Places and Times* and therefore 'tis none of
the leaft Services that can be afforded it, to deftroy this evil
Genius '-> and there is nothing, meerly humane, that contri
butes more towards the rooting of it out of the World, than
the Free and Real Pbilofiphy. For,

f i. ) An intimate Commerce with God's Worfy, gives us
to fee the mighty Difficulties that are to be met in the fpecula-
tionof them , and thereby Men are made kCstonfident of their
Sentiments about Nature, and by many Confider'ations and
Obfervations of this kind, are at length brought to foch an
habitual Modefty, that they are afraid to pafs bold Judgments

upon

* to

upon thofe Opinions in Religion, of which there is no Infallible
affurance.

And (2.) By infrequent exercifes of our Minds, we
come to be made fenfible how eafjly, and how oft we are de
ceived, through the fallibility of Seafe, and Jhortnefs of our
Understandings } by Education, Authority, Intereft, and our
Affections '•> and fo are difpofcd to a more -prudent coldneft
and diffidence in things of doubtful Speculation, by which
the Deputing Humour is deftroyed at the bottom. Btfides
which,

(5.) The Real Pbilofopby brings Men in love with the
Practical Knowledge : The more we have imployed our felves
in Notion and 'the jry, the more we fhall be acquiinted with the
uncertainty of Speculation \ and our efteem, and love of
Opinions will aliate, as that fenfe increafeth : By the fame
degrees our refpedt and kind nefs for Operative knowledge will
advance, and grow ? which difpofition will incline us al(b
to havelefs regard to Nicities in Religion-) and teach us to lay
out our chief Cares and Endeavours about Practical and cer
tain Knowledge^ which will aflift and prolate our Vertue> and
our H*?pi,:efs i and incline us to imploy our fdves in living
according to it i And this alfo will be an effectual means to
deilroy the Humour of Contending.

( 4, ) Pbitofiphy gives us a fight of the Caufesot our Intel-
lettteal Diverfities i and fo leifens our expectation of an Agree
ment, in Opinionfi and by this, it ducovers the mreafojiable-
nefs of making confent in lefs certain Tenents, the condition
of Charity and Vnion i and of being angry \ and dividing up
on every difference of JudgmeKt\ By which the hurtful Ma
lignities of Difputes are qualified, and the Difeafe it felf is
undermined*

( 5. ) It inclines Men to place the Ejfintial Principles of
Religion only in the plain, and certain Articles. For Philo-
fophers are difpofed to thinkj that Certainty is in a little room :
And whoever believes fo, concerning the Tenents of 'theology,
will not lay the main ftrefs upon any, but the clear acknow-
ledg'd Principles i by which prudent Caution he fcrvesall the
important Concernments of Religion. He will not wrangle
for every Conceit » nor divide for every Difference > but takes

care

the Ufsfulntjs of Real Pbibfopfy

care to walk in the ways of Charity and Obedience *9 And fo
the Cfoircfc is fafe, and Schifms are prevented and cured.

( 5O The Real Philofophy ends many Difputesy by taking
Men off from unnecejfary Terms of ^rf, which very often are
the chief occafions of the Contefts : If things were ftated in
clear and f lain words, many Controverfies would be ended *
and the Philofophy I am recommending, inclines Men to de
fine with -thofe that are fimpleft and plainefl > and thereby alfb
it very much promotes the Interefts both of Truth and Peace.

In fum, I lay, the Free and Real Philofophy makes Men
deeply fenfible of the Infirmities of Humane Intellect, and our
manifold hazards of miftakjng, and fo renders them wary and
modeft, diffident of the certainty of their Conceptions, and
averfe to the boldnefs of peremptory averting. So that the
Philosopher thinly much, m& examines many things, feparates
the Certainties from the Plausibilities, that which is prefamed
from that which is proved \ the Images of Senje, Pbanfle, and
Education, from the refults of genuine and impartial Reafon.

Thus he doth before he dffents or Denies > and *&» he takes
with him alfo a Wife ot his own Fallibility and Vefeflsy
and never concludes but upon refolution to alter his Mind
upon contrary Evidence. Thus he conceives warily, and he
ipeaks with as much caution and refe-rve, in the humble
Forms of [So I thinly, and Z# my Opinion, and Perhaps 'tis
fi*-~] with great difference to oppofite Perfwafion, candour
to Diffenters-> and calmftefr in Contradittiins, with r^Wi-
nefs and defire to learn, and great delight in the Difcove-
ties of Truth, and Detections of his awn Miftakes. When
he argues he gives his Reafons without Pajjion, and Jhines with
out fltming) Difcourfes without wrangling, and differs with
out dividing- He catcheth not at -the Infirmities of his Op-
psfite, but lays hold of his Strength, and weighs the Sub-
fiance without blowing the dull in his eyes. He entertains
what he finds reafonable, and Jltfpends his Judgment when he
doth not clearly ttnderftand. This is the Spirit with which
Men are4nfpired by the Philofophy I recommend. It makes
them fo juft, as to allow that liberty of Judgment to other s^
which tkemfelves defire, and fo prevents all imperious Vitiates
and Jmpofmgf, all Captions Barrels and Notional Wars. And

that

U Region.

that this is the Philofophick^ Genius, may be (hewn i
Inftance, the ROTAL SOCIETT, which is the
Body of Praflical Phibfophcrs. In this A$mblyy though it
be made up of all kinds of Diffusions, Profiflions, and Opi
nions \ yet hath Pbilofopby fo rarely tcmper'd the Constitution,
that thofe that attend there, never fee the lead inclination to
any unhandfome off option or uncivil reflexion, no bold obtrufl-
ons or confident fayingf- The forbearing fuch RudenefTes is
indeed a Law of that Society, and their Defigns and Methods
of Inquiry, naturally form Men into the modeft temper, and
fecure them from the danger of the Qttarrelfome Genius. This
is palpable evidence of the faeet Humour, and ingenious 'ten
dencies of the Free Pbilofophy > and I believe 'twill be hard to
(hew fuch another Example in any fo great a Body of differing
Inclinations and Afprehenfwns* Thus the Experimental Lear
ning rectifies the grand Abufe, which the Notional Know
ledge hath (b long fofter'd and promoted, to^he hinder ance of
Science, the difturbance of the World, and the prejudice of
the Chriftian Faith. And there is no doubt, but as it hath
altered and reformed the Genim in Matters of Natural Re-
Jearch and Inquiry , (b it will in its progrefs difpofe Mens Spi
rits to more Calmnefs and Modefty, Charity and Prudence in
the Differences of Religion, and even Silence Difputes there.
For the free fenfiblt Knowledge tends to the altering the Cra
ps of Mens Minds, and fo cures the Vifeafe at the Root > and
true Pbilofefby is a Specific^ againft Dijftttes and Vivifions.

To confirm which we may obferve further, That where-
ever t\fa fort of Knowledge prevails, the Contentious Divinity
lofeth ground i and 'twill be hard to find any one of thofe
Philofophers, that is a zealous Votary of a Sed : which re-
fervednefs doth indeed give occafion to Sectaries, and Bigotts
to accufe them of Atbeifm and Irreligion : But it really is no
Argument of left Piety •, but of more Confideration and
Knowledge. And 'twould make much for the advantage of
Religion, and their own, if thofe fierce Men would under-
Hand, that Chriftianity mould teach them that* which they
rail againft in the Philofophers.

But now I muft expect to hear,

X (I.) That

2 S the Ufefufotfs ofRealPki/ofopfy Jgffep 4,

f I. ) That Dilutes fcrve to difcover 7V0?& > as~ latent Fire
is excited, and difclofed by the coliifionof hard Bodies : So
that the Pretence is, That Philofophy doth, on this account,
rathei difltrve than promote the Interefts of Religion.

To this, I Anftver, ( i.) That all the necejfary^ material
Truths in Divjnity are already difcover'd } arid we have no
need of New Lights tbtre 5 the Ancicnteft are tmcfl and beft ;
though in the difquifitions of Pbilofophy, there will be always
occafions of proceeding. I add, (2.) Disputes are one of
the worft ways to difcover 'fm-b v If new things were to be
found out in Religion-* as well as Nature, they would fcarce
be difclofed by this way of Enquiry. A calm Judgment, and
diftintt Thoughts, and impartial Corifidenrion of many
things, are neceJJ^ary for the finding truth > which lies deep,
and is mingled up and down with much Error > and ffecious
falfhood i and 3cte hard, if not utterly impoffible, to prcferve
any one of tbefe in the beat of Deputation : in fuch Occafions,
the Mind is commonly difordered by Pajfion-) and the Thoughts
are confufidy and our Conliderations tyed to tbofi things which
give colour to our Opinions. We are biaft by our Affeftiont to
wards our own Conceits j and our love to them is inflamed by
oppofition '-> we are made incapable of entertaining the afliftance
of our Oppofites Suggeflions by ftrong prejudice, and inclined
to quarrel with every thing he faith by $igbt> and defire of
triumph : and tbefe are ill Circumftances for the difcovery of
frutb : He is a wonderful Man indeed that can thread a Nee
dle when he is at Cudgels in a crowd i and yet this is as eafie,
as to find Truth in the hurry of Difputation. The Apoftle
intimates, i efim. 6. 5. That perverfe Difputers are deftitute
of *frutb » and tells us, That of the flrife of words come &*••
vy, railings, evil furmifmgs^ but no difcovery of unknown Ve
rities*

But ( II.) we are told, in favour of Difputes in Religion,
That we are to centend earneftly for the Faith that was once de+
liveredto the Saints i and hereby Herefies are faid to be confu
ted and overthrown ;. So that the difabling and fuppreffing of

Difputes,

to Religion.

Difputes, feems to be a weakening, rather than any advantage
to Religion, and the Concernments of it.

To this, I fay, That by the Faith we are to contend for, I
conceive, the Eflentlals, and certain Articles are meant \ Theje
we may, and we ougbt^ to endeavour to defend and promote*
as there is occafion j and we have feen, how the Real Pbilofo-
pby will help our Reafons in that Service. But pioitt Conten
tions Tor theje, are net the difputings of which I am now di£
courfing > thofe are ftiff Contefts about uncertain Opinions :
And fuch I dare very boldly fay, are no Contentions for the
Faith, but the Inftruments of the greateft mifchiefs to it. As
for thofe other Difputes that are ufed to convince Men of the
Truths of the Gofpel, and the great Articles thereof i and for
the difproving Infidelity and Herefie > they are necefTary, and
Philofopby is an excellent help in fitch Contefts.

So that thofe other Objections pleadable from the neceffity
of proving and trying our Faith, and convincing Heretic^* >
From the Example of our Saviour's difputing with the Doftors
and the Sadduces » and of St. Paul at Athens with the Jews ;
'Ibefe^ and fuch other little Cavils, can iignifie nothing to the
difadvantage of what I have faid about the Humour of Difpu-
tlngt in Matters of doubtful and uncertain Opinions » againft
which the Real Pbllofopby is an Antidote.

ANdthusIhavefliewn, under fi\je material Heads, That
the knowledge of Nature, and the Worlds of God, pro
motes the greateft hterefts of Religion '•> and by the three laft
it appears how fundamentally oppofite it is to all Scbifaand
Fanaticifin, which are made up and occafioned by Superftiti-
on-> Enthufiafm, and ignorant-) perverfe ~Difput ings* So that for
AtheiftS) and S adduces^ and Fanatickj-> to deteft and inveigh
againft Pbilofopby, is not at all ftrange i 'Tis no more than
what may well be expected from Men of that fort > Pbllofopby
is their Enemy i and it concerns them to difparage and re-
provcb it : But for the Sober and Religious to do any thing Co
unadvifed, and fo prejudicial to Religion, is wonderful and
deplorable : To (et thefe right in their Judgment about Pbilo-
fopbical Inquiry into God's Wor^s^ is the Principal defign of

•X 2 tbefo

the Ufefulnefs af Real ftibfopfy jgflag 4.

thefe Papers-, and in order to the further promoting of it, I
advance to the laft Head of Difcourft propofed, viz*

( IV. ) ^T^Hat the Mwijlers and Profeffors of Religion ought

JL

not to difcourage^ but promote the knowledge of
ture> and the Wor}^ of its Author.

ibis is the refult of the whole Matter, and follows evident
ly upon it. And though it will not infer a neccflityof all
Mens deep fearch into Nature, yet this it will, That no Friend
or Servant of Religion (ho aid hinder or dif countenance fuch In
quiries : And though moft private Chriflians, and fome pub
lic^ Minifters, have neither kifure nor ability to look into
Matters of natural Refearch and Inquifition > yet they ought
to think^ candidly, and mjh well to the endeavours of thofe that
kave \ and 'tis a fin and a folly either in the one or other to
cenfure, or difcourage thofe worthy Undertakings. So that I
cannot without trouble, obferve how apt fome are^that pretend
much to Kf//g*0H,and fome that minijhr in it,to load thofe that
are ftudiottf of God'j Works, with all the sdiotu Names that
contemptandfpightcanfuggeftj The Irr£/£gwtf of which in
jurious carriage, nothing can excufe but their ignorance i And
Twill rather hope that they neither l^tovp what they fay^ nor
what they do* than believe that they have any dired defign
againft theG/oryof their Maker, or-againft any laudable en
deavours to promote it.

I know well what mifchief Prejudice will do, even upon
Minds that other wife are very hweft, and intelligent enough*
And there are many c0ww0w flanders, and fome plaufible Qb-
je&ionsin the Mouths of the Zealous againft Philofiphy, which
have begot an ill Opinion of it in well-meaning Men, who
have never examined things with any depth of Inquiry. For
the fake of fuch, I (hall produce the molt considerable Allega-
tions of both forts, and I hope make fuch returns to them, as
may be fufficient to fatisfie thofe whole Minds, are not barr'd
by Ob$inacy> or Ignorance.

t& Religion.

I fpeak firfl of the bold and broad Slanders, among which,
that

( I. ) Of 3tbetftt1 is one of the moft ordinary > But cer
tainly 'tis one of the moft unjuft Accufations that Malice and
Ignorance could have invented. This I need not be induftri-
ous to prove here, having made it appear, that Philofophy is
one of the beft Weapons in the World to defend Religion
againft it i and my whole Difcourfc is a confutation of this
envious and foolifh charge.

Concerning it I take notice, That Philofipbical Men are
ufually dealt with by the Zeahuf^ as the greateft Patrons of
the Proteftant Caufe are by the Setts. For as the Bijbopf and
other Learned Perfons, who hzvemoft ftrongty oppugned the
Romijh Faith, have had the ill luck to be accufed of Popery
themfelves > in like manner it happens to the humbleft and
deepeft Inquifitors into the Worlds of <jW,who have the moft and
fulleft Arguments of his Exigence, have raifed impregnable
Ramparts, with much induftry and piouf pains againft the
AtbeiftS) and are the only Men chat can with fucccfs ferve Re
ligion againft the Godlefs Rout i Thefe, Superftitious Ignorance
hath always made the loudeft out-cry againft, as if themfelves
were guilty of that which they have molt happily oppugned and
defeated. And the certain way to be efteemed an Atkeift by
the fierce and ignorant ~Devotos-> is to ftudy to lay the founda
tions of Religion fure, and to be able to fpeak groundedly and
to purpofe againft the defperate Caufe of the black^ Confpirators
againft Heaven. And the greatert Men that have imploy'd
their Time and Thoughts this; way, have been felted with
this D/rf, while they have been labouring in the Trenches, and
indeavouring to fecure the Foundations of, the Holy Fa-

But besides I obferve, That narrow, angry People take oc-
cafion to charge the freer Spirits with Atbeifm, becaufe they
move in a larger Circle, and have no fuch fond adherence to
feme Ofinions which they adore and count Sacred- And for
my own part, I confefs I have not Superftition enough in my
Spirit or Nature, to incline me to doat upon all the Principles
1 judge true, or to fpeak fo dogmatically about them as I per

ceive

3 ^ the Ufefulntfs of Real Fhilofophy

ceivc confident and deputing Men are wont. But contenting
tny felf, with a firm affent to the few practical Fundamentals
of Faith, and having fix^d that end of the Compafs-> I deiire
to prefer ve my Liberty as to the reft, holding the other in fuch
a pofture, as may be ready to draw thofe Lines, my Judg
ment informed by the H?ly Oracles, the Articles of OUT Church,
the Apprehensions of T?;/? Aniiq*fty\ and my particular Reafon,
(hal! dired rne to defcribe. And when I do that, 'tis for tny
felf) and my own faisfaiiion > but am not concerned to im-
pofe my Sentiments upon 0/Jtarr : nor do I care to endeavour
the change of their Minds, though I judge them mistaken, as
long as Vertue^ the Inierefts of Religion, the Peace of the
World ani their own are not prejudiced by their Errors. By
this wodk/fc indifference I fccure Charity for all the diversities of
Rfftf/, and equally orTer my Wrienjhip and Converges to the fe-
veral £?#/ and Perfwafions, that ftick to the />/**# Principles
of the CJo/pe/ and a Venuous Life, .overlooking their particular
fondnejfis and follies. This is the temfer of my Genius, and
</^ fome «?^w/ People, who have more Heat than Light, are
apt to call Scepticifin and c0W Neutrality : But that it deferves
^«^r Names, 1 have made appear in fome other Papers.

True it is, That the Men of the meer Epicurean fort, Have
left God, and Providence out of their Accounts j But other Pbi-
lofophers have (hewn what F00// they are for doing /^and how
ahfurd their pretended Philofophy is in fuppofing things to
have been made and ordered by the cafital hits of Atoms, in a
mighty Void. And though their general Dodtrine of Matter
and Motion be exceeding ancient, and very accountable •> when
we fuppofe Matter was at firft created by Almighty Power,and
its Motions ordered, and directed by Omnijcient Wifclom > Yet
the fuppofal, that they are independent and eternal, is very
precarious and unreafonable* And that all the regular Moti
ons in Nature mould be from blind tumultuous jutiiLlings, in
termixtures, is the moil unphiloJophicalYanfiQ, and ridiculous
Dotage in the World , So that there is no reafon to accufe Phi
lofophy of a Fauk, which Philofophy fufficiently fhames and
reproves •> and yet I doubt too many have entertain'd great
prejudice againft it upon this fcore i and 'tis a particular
brand upon fome of the modern Men, that they have revived

the

the Philofophy of Epicurus, which they tliink to be in its
whole extent Atlmftical and Irreligious*

To which I fay, that the Opinion of the World's being
made by a fortuitous concurrence of Atoms •, is impious and
vile : And this thofe of Epicurus his Elder School taught :
Whereas the late Reftorers of the Corpufcularian Hypothecs
hate, and defpife the wicked and abfurd Dodhine i But tnus
far they think the Atomical Pbilofophy reafonable^ viz. as it
teacheth, 'that the Operations of Nature are performed by fub-
tjle ft reams P/ minute Bodies ? and not by I know not what ima
ginary Qualities and Forms : They think, "That the various
Motions and Figures of the farts of Matter, are enough for all
the Phenomena, and all the varieties, which with relation to
our Senfes we call fuch, and fuch Qualities. But then they
fuppofe, and teach, That God created Matter, and it the }u-
freme Orderer of its Motions^ by which all thofe Diverfitiet
are made : And hereby Piety ^ and the Faith of Providence is
f ecu red.

7£#, as far as we know any thing of elder Times, was the
ancient Philofophy of the World, and it doth not in the leaft
interfere with any Principle of Religion. Thus far I dare fay I
may undertake for mo ft of the Corpufcttlarian Thilofophers of
our times, excepting thofe of M. Hobbes his way.

And therefore I cannot but wonder at a late Reverend Au
thor, who feems to conclude thofe M<^t?ra Philofophers under
the name and notion of fuch Somatifts, as are for meer Mat-
ter and Motion^ and exclude immaterial Beings : whereas
thofe Learned Men, though they own Matter and Motion as the
material and formal cauics of the Phenomena ; They do yet
acknowledge God's Efficiency, and Government of all Things,
with as much fericufnefs '•, and contend for it with as much
zeal, as any Philofophers or Divines whatfoever. And 'tis
very hard that any number of Mtn (hould be expofed to the
fufpicion of being Atheifts, for denying the Peripatetic}^ Qua
lities and Forms > and there is nothing elie overthrown by the
Corpufcularian Dodhines, as they are managed by tbofe Phih-
fiphers. So that methinks that Reverend Per ion hath not
dealt fo /jir/ywith the great Names of Des-Cartes* m&Gaf-
where he mentions them promifcuoufly with the

meer.

34 I*<? ttfefulnefs of Real Pkilofopty

meer Epicurean and Hobbian Somatifts, without any note to
diftinguifh them from tbofi S adduces i For both thole celebra
ted Men have laboured much in averting the Grand Articles of
Religion againft the Infidel and Atheift*

But ( 2. ) 'tis alledg'd by fome, Philofophy difpofeth Men to
defpife the Serif tttres > or at leaft to neglett tbe ftudy of them >
and therefore is to be flighted, arfd exploded among Chrifti-
ans.

To this I fty> That Philofophy if tbe knowledge of God's
Works ', and there is nothing in God*s Wor]^ that is contrary to
Sit Words How then (hould the ftudy of the one incline Men
to dtfyife the other ? Certainly had there been any fuch impi
ous tendency in fearching into God's Works to the leffening of
our value of the Scriptures, The Scripture it felf would never
have recommended it fo much unto us > Yea, this is fo far
from being true , that on the contrary, the knowledge of God's
Works tends in its proper nature to difpofe Men to love and
veneration of the Scriptures > For by familiarity with Nature*
we are made fenfible of the Power, Wifdom> and Goodnefs of
God, fre(h Inftances of which we (hall find in all things i
And 'tis one great dejign of the Scripture to promote the Glory
of tbefe Attributes : How then can he, that is much affected
with them,chufe but love, and efteem thofe Holy Records which
fo glorioufly illuftrate the Perfections he admires?

Befides, by inquiry into God's Wor^s, we difcover continu
ally, how little we can comprehend of his Ways and Me-
nagements '-> and he that is fenfible of tb'x, will find himfelf
more inclined to reverence the declarations of his Word, though
they are beyond hit reach, and though he cannot fathom thofe My-
fteries, he tf required to believe : Such a difppfition is neceiTary
for the fecuring our Reverence to the Divine Oracles, and Phi-
lefophy promotes it much.

So that, though 'tis like enough, there may be thofe that
fretend to Philofophy, who have lefs veneration and refpedl
for the Scripture than they ought, yet that impious difeftecm
of thofe facred Writings, is no effeft of their Pbilefophy, but
of their corrupt and evil Inclinations: And to remove the
icandal brought upon Natural Wifdom by thofe Pretenders, it

may

to Religion.

may be obferved, that none are more earneft, or more frequent
in the froof and recommendation of the Authority of Scripture^
than thofe of PbilofipbicAl Inclination and Genius, who by
their publicly Capacity and Profeflion, have the beft oppor
tunities to give teftimony to the Honour of that Divine
Book.

Bat to juftifie the imputarion of the diflervice
doth Religion^ and the Scriptures, it may by Tome be plea
ded,

ThztPhilofopbyi viz. that which is called, the any, teach-
eth Dodhines that are contrary to the Word of God j or at
leift fuch as we have no ground from Scripture to believe*
For inftance, That the Earth moves : and, That the Moon is of a
'ferreftrial Nature, and capable of Inhabitants : which Opi
nions are prefumed to be zw/w#*,and Antijcriftural.

Jn return to this, I fay,

( i.) In the general > 'Tis very true, that Philofophy
teachcth many things which are not revealed in Scripture •, for
tins was not intended to inftrud Men in the Affairs of IV*-
ittre > but its Defign is, to dire Ci Mankind, and even thofe of
the plaineft Underftandlngs, in Life- and Manners > to pro-
pofe to us the way of 'ijjffigcfit and the Principles that are
neceffjry to guide us, in it j with the feveral Motives and In-
couragetnents that are propsr to excite our Endeavouis, and to
bear them up againtt all Difficulties and Temptations. This, £
fay, was the chief Deiign of that Divine Book > and there
fore 'tis accommodated, in the main, to the moft ordinary ca"
parities, and fpeaks after our manner, fuitabfy to finfe-> and
vulgar Conception* Thus we tind that the Clouds, are called
Heaven^ the Moon one of the greater Light /, and the Stars
mentioned, as lefs con fider able : and the Stars alfo> Gen, r.
We read of the going down of the £##, and of the ends of
the Earth-, and oT the Heavens > and divers other fuch Ex-
prdlions are in the Scriptures, which plainly fhew, That they
do not concern themfelves to re&ihe the Miftakes of the
Vulgar ', in Philofyhical Theories but comply with their

Y InhV

\ r~"

the Ufefulnefs ofRealPhi/ofopfy

Infirmities, and (peak according as they underftand. So
that,

( 2. ) No 'fenent in Philofophy ought to be condemned2 and
exploded, becaufe there may be fomeoccafional Sayings in the
Divine Oracles, which feem not to comport with it j And
therefore the Problems mentioned, concerning the Motion of
the. Earth i and Terreftrial Nature of the Moon, ought to be
left to the VifquiptioHs of Philofophy : The Word of God de
termines nothing about them i for thofe Exprefiions, concer
ning the running of the Sun, and its (landing ftill, may very
wellbe interpreted, as fpoken by way of accommodation to
Senfe, and common apprehenfion *, as 'tis certain, that thofe
of its going down, and running from one end of the Heavens
to the other, and numerous refembling Sayings, are fo to be
underftood. And when 'tis elfe-wherefaid, That the 'Foun
dations of the Earth are fo fixt, that it cannot be moved at any
time, or to that purpofe > 'Tis fuppofed, by Learned Men,
that nothing elfe is meant but this, That the Earth cannot be
moved from its Centre, which is no prejudice to the Opinion of
its being moved upon it.

For the other Hypotkefis of the Moon's being a kind of
Earth i the Scripture hath faid nothing of ic, on cither hand y
nor can its filence be argumentative here, fince we know,
That all Mankind believes many things, of which there is no
mention there : As that there are fuch places as China, and
America, That the Magnet attrafls Iron, and dire&s to the
North, and that the Sea hath the motion of F/wx, and Reflux,
with ten thoufand fuch other things difcovered by Experience*
of which there is not the leaft hint in the Sacred Volume :
And are not thefe to be believed, till they can be proved from
Scripture ? This is ridiculoufly to abufe the Holy Oracles,znd
to extend them beyond their proper Bulinefs and Defign.

To argue againft this Suppofal, as fome do, by Queries,
What Men are in that other Earth ? Whether fallen ? and how
fawd? is very childifh and abfurd. He that holds the Opi
nion, may confefs his ignorance in all thefe things, without

any

to Religion.

any prejudice to his Hypotbefs of the Moorfs being habitable >
or the fuppofal of its being attuatiy inhabited. For that may
be, though no living Man can tell the Nature and Condition of
thole Creatures.

But for my part, I afTert neither of thefe Paradoxes > only
I have thought fit to fpeak thus briefly about them, that they
maybe left to the freedom of Pbilofopbical Inquiry, for the
Scripture is not concerned in fuch Queries. And yet befides
this, which might fuffice to vindicate the Neoteric^ Pbilofo*
pby^ from the charge of being injuristts to the Scripture in fuch
Inftances, I add,

C 3. ) The Free Experimental Pbilofopby which I recom
mend, doth not affirm either of thofe fo much dreaded Pro-
portions : For neither of them hath fufficient evidence to war
rant peremptory and dogmatical Aflertions : And therefore,
though perhaps fome of thofe Philofopbers may think, they
have great degrees of probability, and are fit for Pbilofopbical
Confederation > Yet there are none, ( that I know ) who
look on them as Ce rtawtiej&nd pofitive Truths : 'Tis contrary
to the G?nius of their way > to dogmatize for things of fo
great an uncertainty > or to be confident againft them, where
there wants full proof to afTure the Negative. But whether
the one be true, or the other, Religion and the Scriptures are
not at all concerned.

Thus briefly of the Slanders that are affixt upon Pbilofopby^
viz* of its Tendency to Atheifn^ and difparagement of the
Scriptures. The other lefTer ones arc anfwered in the difculfi-
on of thefe.

Y 2 BUT

3 8 the Ufefulnefs of Real Philofopfy ftffty 4.

BU T befides the foul and fltnderow Imputations,
on Pbilofopby* there are Tome vulgar plausibilities pre
tended i the chief of which I (hall now recite and anfwer »
'Tisfaid,

(I.) 'fbere v too much curiofity in thofe Inquiries i and
Sf.Paul defired to know nothing hut Cbrift, and him cruci*
fed.

To which I anfwer, That what is blameable curiofity in
things not wortb our pains , or forbidden our fcrutiny, is Du
ty ', and laudable endeavour in Matters that are weighty^ and
permitted to our fearcb. So that no ill can juftly be faftned
upon Philosophical Inquiptions into Nature, on this account,
till it be firit proved, That a diligent obfervance of God's
Goodnefs and Wisdom in his Works, in order to the ufing them
to his Glory * and the benefit of the World, is either prohibited
or impertinent.

There is indeed fuch a depth in Nature, that it is never like
to be throughly fathomed j and fuch a dartyefs upon fame of
God's Workj, that they will not in this World be found out to
Perfection : But however, we are not kept off by any exprelf-
nefs of Prohibition *, Nature is no Holy Mount that ought not
to be touched j yea, we are commanded, To fearch after Wi£
dom, and particularly after */;#, when we are fo frequently
called upon to celebrate our Creator for his JPbrks » and are en
couraged by the fuccefs of many that have gone before » For
•many jhall go to and /ro, and Science (hall be increased* So
that our Iniquiries into Nature are not forbidden '•> and he that
faith they are frivolous, and of no «/<?, when the Art of the
Omnifcient is the Obje8-,.ZQd his Glory, and the good of Men,
the end, afperfeth both the Greater and the Creature, and con-
tradidh his duty to both.

As for the latter claufe of the Obje&ion, which urgeth that
Speech of St. Paul, of his defiring to know nothing but Chrift
and him crucified, i Cor. 2. 2. I return to it, That he that
(hall ducly confider the Difcourfe of the Apoftle in the verfe

before,

** Religion.

before, and thofe that fucceed, will perceive, That in this
expreflion he only flights the a/ecled Eloquence of the Orators
and Rhetoricians ', He fpoke in flainmfs and fimplicity> and
not in thofe inticing words of Ma^s Wifdom, which he dtfired
either not to kjiow at all, or not in comparifin with the plain
Dodhinesof the Gofpel. Or-, if any (hould take the words
in the largefl fenfe, then all forts of Humane -Learning, and
all Arts and Trades are fet at nought by the Apoftle , And if
/?, the meaning can be no more than tbu> That he preferred the
Knowledge of Chrift before tbefe > For 'tis ridiculous to think,
that he absolutely flighted all other Science. The Knowledge
of Cbrift is indeed the chiefeft and moft valuable IVifdom, but
the Knowledge of the Works of G*d hath its place alto, and
ought not quite to be excluded and defpifed : Or, if Pbilofi-
pby be to be flighted, by this Text, all other Knowledge what-
foever muft be condemned by it.
But it will.be urged,

( 2. ) That there vi a -particular Caution given by the
againfl Philofophy* Gol. 2. 8. Beware left any one Jfroil you
threugh Phifafophy.

To this I have faid elfewhere, That the Apoftle there means
either the pretended Knowledge of the Gnofticks, the Genealo
gies of the Jews, or the difpttting Learning of the Greeks >
and perhaps he might have a refpedt to all thofe forts of Sci
ence falfly fo cali'd. That the T>i$uiing Philofophy of the
Greeks is concerned in the Caution, will appear very probable,
if we confider, That much of it was built on meer Nation*
that occafioned divifion into manifold Setts? which managed
their Matters by Sophiftry and Vifputatiwsy full of nicity and
mazes of Wit > and aimed at little* but the fride of myfteriout
talk of things, that were not really underftood. Such a Pbi-
lofopby the Apoftle might jttftly condemn-) and all Wife Men do
the fame* becaufe 'tis very injurious to Religion^ Real Know
ledge, and the Peace of Men. But what is this to that> which
modeftly inquires into the Creatures of God, as they are '* That
collects the Hiftory of his Workj* railing Observations from
them for the Vifcovery of Caufes* and Invention /of Arts* and
Helps for the benefit of Mankind > What vanity ', what pre^

judice

40 The Ufefalvefs of Rtttl Pbilofopfy jjgflfop 4;

judlce to Religion can be fuppofed in this .? Is this, think we,
that Pbilofopby, (bat Wtfdom of tbu World, which the great
Apoftle cenfures and condemns ? He is bold that faith it,
fpeakf a thing be knows not* and might, if he pleated, know
the contrary , Since the Method of Philofophy I vindicate,
which proceeds by Obfervation and Experiment to Works, and
ufes of Life, was not, if at all, the way of tbofe Times in
which the Apoftles liv'd, nor did it begin to mew it felf in
many Ages after i and therefore cannot be concerned in
St. Paul's Camion to his Colofflans ••> nor in his fmartnefs againft
worldly Wifdom elfewhere, tor by that we are to underftand
the Fetches of Policy, the Nicities of Wit* and Strains of
Rhetoric}^ that were then engaged againft the progrefs of the
Gofpel : But what is all tbis to the Philofophy of God's Wor}^ \
which illttftrates the Divine Glory , and comments upon his Per-
fettions, and promotes the great Vefgn of Cbriflianity, which
\sdoing good i and in its /w/^r Nature tf»^// to the diffofing
of Mens Minds to Venue and Religion ?

But C 3. ) 7f Pbilofopby be fo excetient an Infrrttment to Re-
ligion', itmaybeaskt ( and the Queftion will have the force
of an Objection ) why the Dij'ctyles and firft Preachers of the
Gffpel were not inftrutted in it , They were plain illiterate M^«,
altogether untcquaintedwvh tbofe Sublimities'*, God cbofe the
fwlifl) things of ibis World, to confound the wife. So that it
Jeems he did not Skew t\m kind, of Wifoom that refpeft which ac
cording to our Vijcmrfe u due unto it.

I anfwer, That this choice the Divine Wifdom made of the
Publifhers of the Glad Tydings of Salvation-* is no more pre
judice or difcrcdie to Pbitofipby, than it is to other forts of
Learning j and indeed 'tis none at all to any ; For the fpecial
R-eafon* of God's making this Election teem fuch as thefe,
viz. That his Power mrght more evidently appear in the won
derful propagation of the Religion of Chrift Jefa, by fuch
fcerningly unqualified InfUumems ; That the World might
not fufptdl it to be the^ontrivance of Wit, Subtilty and Art<>
when there was (b much plainnefs and ilmplicity in its firit
Promoters : And perhaps too it was dorce in contempt of the
vain and pretended knowledge of the Jews and Greeks, over

which

4» to egion, 41

which the plainnefs of the Gofpel was made glorioufly to
triumph. To which I add this > It might be to (hew, That
God values Simplicity and Integrity above all Natural Perfefti-
onsy how excellent foever. So that there being fuch fpecial
Reafons for the chufing plain Men to fee this grand Affair on
foot in the World, it can be no difparagement to the Know
ledge of Nature, that it was not begun by Philofophers. And
to counter- argue this Topicl^-* we may conHder, That

The Patriarchs, and Holy Men of Ancient Times that
were moft in the Divine Favour, were well inftru&ed in the
Knowledge of God's Worfy, and contributed to the good of
Men by their ufeful Difcoveries and Inventions. Adam was
acquainted with the Nature of the Creatures » Noah a Planter
of Vineyards > Abraham (as Grotiuf collects from Ancient
Hiftory ) a great Mylles in the Knowledge of the Stars. Ifaac
prosperous in Georgicks. ' Jacob bleffed in his Philofophical Stra
tagem of the fpeckled Rods. Mofls a great Man in all kinds
of Natural Knowledge. Eezaleel and Aholiab, infpired in Ar-
cbitefture. Solomon a deep Naturalift, and a Compofer of a vo
luminous Hiflory of Plants. Daniel, Hananiah, Mijhael, and
Azariab, skilled in all Learning and Wijdvm j Ten times bet*
ter, faith the Text, than the Magicians and Aflrologers in
Nebuchadnezzar's Realm : And to accumulate rio more In-
ftances, the Philofepbers of the Eaft made the firft AddrciTes
to the Infant Saviour.

CO

42 the llfefulxefs of Real Plitofopty

WE fee upon the whole. That there -is no fhadow of
Reafon why we mould difcourage or oppofe modcft
Inquiries into the Works of Nature^ and whatsoever igno
rant Zeal may prompt the common fort to, me-thinks thofe
of generous Education mould not be of fo perverfe a frame :
Efpecially it becomes not any that minifter at the Altar^ to do
fo great a diiTervice to Religion, as to promote fo unjuft a
Conceit as that of Pbilofophy's being an Enemy unto it.

The Philofifbers were the Priejh among the Rgyftians^ and
(everal other Nations in Ancient Times i and there was never
more need that the Priejh (hould be.PbilofopherS) than in ours >
For we are liable every day to be called out to make good our
Foundations again (\ the Atbeijl^ the Saddttce-, and Enthufiaft*
And 'tis the Knowledge of God in his Worl^ that mulijurnim
us with fome of themoft proper Weapons of Defence. Hard
Names, and damni-ng Sentences i the Arrows of bitter words,
and raging paflions, will not defeat thofe Sons of Ana^ thtfe
are not iit Weapons for our Warfare, No} they muit be met
by a Reafon inftrudled in the knowledge of Things, and
fought in their own Quarters, and their Arms muft be turned
upon themfeives , - This may be done, and the advantage is
all ours. We have Steel and Brafs for our Defence, and they
have little elfe than Twigs and 8ul!-ru(hes for the AlTauIt •, we
have Light, and rirm Ground, and they are loft in Smoak and
Miffs > They tread among Bogs and dangerous Fens, and reel
near the Rocks and Steeps. And (hall we defplfe our Advan
tages, and for fake them ? Shall we relinquish our Ground,
and our Light, and muffle our felves up in darknefs ? Shall we
give our Enemies the Weapon?, and all the odds, and fo en-
Heavour to infure their Triumphs over us ? This is fottiftly to
betray Religion and our felves.

If this Difcourfe chance to meet with any that are guilty
of thefe dangtrous Follies; it will, I hope, convince them,

That

to Religion. 43

That they have no reafon to be afraid of Hilofipty) or to de-
fpife its Aids in the Concerns of Religion. And for thole
who never yet thought of this part of Religion to glorifie God
for his Work*, I wi(h it may awaken them to more attentive
conGderation of the mfdom and goodnefs that is in them i
and fo excite their pious acclamations. And to encourage them
to it, I fhall adventure to add,

That it teems very probable, that much of the Matter of
thofe Hallelujah's and triumphant Songs,that (hall be the joyful
entertainment of the Eleffed^ will be taken from the WQndert
of God's Works i and who knows, but the contemplation of
thefe, and God in them, fliall make up a good part of the im-
ployment of thofe glorified Spirits i who will then have in
conceivable advantages for the fearching into thofe EfFedts of
Divine Wifdom and Power, beyond what are poflible for us
Mortals to attain. And thofe Difcoveries which for ever they
(hall make in that imtnenfe Treafure of Art, the Vniverfe, muft
/needs fill their Souls every moment with pleafant aftonifh-
ment, and inflame their hearts with the ardours of the high-
eft Love and Devotion^ which will breathe forth in everlafting
Thanksgivings. And thus the ftudy of God's Works joyncd
with thofe pious Sentiments they deferve, is a kind of antici
pation of Heaven > And next after the contemplations of his
Wordy and the wonders of his Mercy difcovered in our Re
demption, it is one of the beftand nobleft Imployments \ the
moft becoming a reafonable Creature, and fuch a one as is
taught by the moft reafonable and excellent Religion in the
World.

THE

T HE

AGREEMENT

o F

Reafbn and Religion.

v.

Z 2

v.

THE

AGREEMENT

O F

Reafon and Religion." -

THere is not any thing that I know, which hath done
more mifchief to Religion, than the difparaging of
JHeafify under pretence of refpeft and favour to it:
For hereby the very Foundations of Chriftian Faith
have been undermin'd, and the World prepared for Atheifm.
And if Reafon nauft not be heard, the Being of a Gob and
the Authority of Scripture, can neither be proved nor defen
ded s and fo our Faith drops to the Ground like an Houfc that
hath no Foundation ;

By the fame way, thofe fickly Conceits, and Enthufiaftick
Dreams, and unfound Dodhines that have poyfon'd our Air,
and infatuated the Minds of Men, and expos'd Religion to
the fcorn of Infidels, and divided the Church, and diftur-
bed the Peace of Mankind, and inyolv'd all the Nation in fo
much Blood, and fo many Ruines > I fay hereby, all thefe fa
tal Follies, that have been the oceafions of fo many Mifchiefs,
have been propagated and promoted. On which accounts I
think I may affirm, with fome confidence, That here is the
Spring-Head of oioft of the Watters of Bitternefs and

Strife >

The Agreement of

Strife ; And here the Fountain of the Great Deeps of Atheifm
and Fanaticifai, that are broken up upon us.

So that there cannot be a more feafonable Service done ei
ther to Reafon or Religion, than to endeavour the flopping
up this Source of Mifchiefs, by reprefenting the Friendmip
and fair Agreement that is between them : For hereby Religion
will be refcued from the impious accufation of its being
grdundlefs and imaginary : And Reafon alfo defended againit
the unjuli: Charge of its being prof bane and irreligious : This
we have heard often from indifcreet and hot Men ; For, ha
ving entertain'd vain and unreafonable Dodrrines, which they
had made an Intereft, and the Badges of a Party, and per
ceiving that their Darling Opinions could not ftand, if Rea
fon, their Enemy, were not difcredited i They fet up loud
cries againft it, as the grand Adverfary of Free Grace and
Faith > and zealoufly endeavour'd to run it down under the
mifapplyed names of Vain Philofophy, Carnal ReafoniMg, and
the Wifdom of this World > and what have been the Eftcds of
this proceeding, we have Teen and felt.

So that, in my Judgment, it is the great duty of all fober
and reafonablc Men, to rife up ( as they can ) againft this
Spirit of Folly and Infatuation : And fomething I (hall at
tempt now, by mewing, That Reafon is very ferviceable to
Religion i and Iffeltjjion very friendly to Reafin. In order to
which, I muft

C i. ) State, what I mean by Religion ? and what by Rea
fon .<? For there is nothing in any Matter of Enquiry or Debate
that can be difcover'd, or determin'd, till the Terms of the
Queftion are explain'd, and the Notions fettled. The want
of this hath been the occafion of a great part of thofe Con-
fufions we find in Difputes ', and particularly moft of the
Clamours that have been railed againft Reafon in the Affairs
of Religion have fprung from it. For while ungrounded
Opinions, and unreafonable Pra£ifes are often calPd Religi
on, on the one hand > and vain Imaginations, and falfeCon-
fequences areas frequently ftiled Reafon, on the other > 'Tis
no wonder that fuch a Religion difclaims the ufe of Reafon i
or that fuch Reafon is oppoiite to Religion. Therefore, in
order to my (hewing the Agreement between True Religion,

and

5> • Reafott and Religion.

and the Genuine Reafon, I (hall, with all the cleamefs that I
can, reprefent the juft meaning of the one, and of the
other.

For IReltgtOn firft > It is taken either ftri&ly for the Wor-
(hip of God > or in a more comprehenfive fenfe, for the fitm
of thofe Dunes we owe to Him : And this takes in the other,
and agrees with the Notation of the Name, which imports
'Binding-, and implies Duty. Now all Duty is comprifed un
der thefe two, viz* Worfhip and Vertue : Worfhip compre
hends all Duties that immediately relate to God, as the Ob-
jedrof them > Vertue, all thofe that refpedfr our Neighbour
and our Selves. So that Religion primarily, and mainly con-
fids in Worty'ip and Venue.

But Duty cannot be performed without Knowledge^ and
fame Principles there muft be to dired the Practice : and thofe
that difcover the Duties, and guide Men in the performance
of them, are calPd 'Principles of Religion.
Thefe are of two forts >

Some ( i.) Fundamental and Eflenthl.
Others (2.) Accdloryand Affitting.

Fundamental is a Metaphor taken from the Foundation of a
Building, upon which the Fabrick is erected, and without
which it cannot ftand. So that Fundamental Principles are
fuch, as are prefuppofed to the Duties of Religion ( one, or
more ) and Jucb, as are abfolutely neceflary to the doing of
them : of this fort I ihall mention three, viz.

( I. ) 'the Being of God> and the perfections of b'vs Nature. •
The belief of thefe is neceflary to all the parts of Religion.
He that comes unto God, in any way of Worfhip, or Ad-
drefs, mnft kpon> that he IA , and in fome meafure, what :
Namely, he muft know, and own the commonly acknow-
ledg'd Attributes of his Being'.

2 . A fecond neceflary Principle is, The Providence of Oody
viz. the Knowledge, That he made us, and not we our
felves i that he preferves us, and daily provides for us the
£ood thing? we enjoy : This is neceflary to the Duties of

Prayer,

'Agreement of j&ftty jV

Prayer, Praife, and Adoration: And if there be no Provi
dence i Prayer, and Thanksgiving-, and other A<fts of Wor-
fhip, are in vain.

3. A third Fundamental, is, Moral, Good, and Evil. With
out this there can be no confejfion of Sin * no refpedt to Chari
ty, Humility, Juftice, Purity, or the reft that we call Ver-
tues.

Thefe will be confes'd to be Fundamentals of Religion :
And I (hall not difpute how many more may be admitted into
the number. Thefe we are fare are fuch, in the ftridfceft
fenfe, for all Religion fuppvfeth, and ftands upon them : And
they have been acknowledg'd by Mankind in all Ages and Pla
ces of the World.

But befides thefe, there are other Principles of Religion,
which are not in the fame degree of abfolute neceffity with the
former, but yet are highly ferviceable, by way of incourage-
ment and affiftance. I reckon four, viz*

( i, ) That God will far don w tf we repent. ( 2. ) 'that he
witiaflijl My if we endeavour. (3.) That he witi accept of
Services that are imperfett) if they are fincere. ( 4. ) That be
will righteoufly reward and ptenijh in another World.

Thefe contain tfie Matter and Subftance of the Gofpel j
more clearly and explicitly reveaPd to the Chriftian Church i
but in fome meafure owned alfo by the Gentiles. So that I
may reckon, that the Principles I have mention'd, are the
fum of the Religion of Mankind > I mean, as to the Doctrinal
Part of it: and the Duties recited before, are the Subftance
of the Practical > which primarily and moft efTentially is Reli
gion. And Chriftianity takes in all thefe Duties, and all thefe
Principles j advancing the Duties to higher degrees of Excel
lency and Perfection > incouraging them by new Motives and
Afliftances >'and fuperadding two other InftanceSjB^z//»,and
the Lord's Supper. And for the Principles, it confirms thofc
of Natural Religion i it explains them further, and difcovers
fomc few new ones : And all thefe, both of the former and
the latter fort, are contain'd in the Creed. Here are all the
Fundamentals of Religion > and the main drifting Principles
alfo.

And

5* Reafox and Religion.

And though our Church require our alTcnt to more Propo-
fitions > yet thofe are only Articles of Communion^ not Do-
dhines abfolutely necejfary to Salvation. And if we go be
yond the Creed for the Eflentials of Faith i who can tell
where we (hall Hop ?

The fum is> Religion primarily is Ditty > And Duty is Arl
that which God hath commanded to be done by his Word, or
our Reafons *> and we have the fubftance of thefe in the Com-
matlDtnentfl : Religion alfo, in ^fecondary fenfe, confilts in
fome Principles relating to the Worfhip of God, and of his
Son, in the ways ot devout and vertuous living * and thefe
are comprifed in that Summary of Belief, called the

This I take to be Religion i and this Religion I fhall prove
to be reafonable : But I cannot undertake for all the Opini
ons fome Men are pleafed to call Orthodox > nor for all thofe
that by many private Perfons, and fome Churches, are ac
counted eflential Articles of Faith and Salvation. Thus I
have ftated what I mean by Religion.

The OTHER thing to be determined, andfixt, is, the
proper Notion of iKeafotK

For this we may confider, that Reafon is fometimes taken
for Reafon in the Faculty, which is the Vnderftanding i and at
other times, for Reafon in the Objett, which confiiis in thofe
Principles and Conclufionf-, by which the Undemanding is in-
•formed. This latter is meant in the Difpute concerning the
Agreement or Difagreement of Reafon and Religion. And
Reafon in this fenfe, is the fame with natural frutb, which I
faid is made up of Principles and Conclufions. By the Prin
ciples of Reafon we are not to underftand the Grounds of
any Man's Pbilofopby i nor the Critical Rules of Syllogifm j
but thofe imbred Fundamental Notices, that God hath implan
ted in our Souls i (uch as arife not from external Objedrs, not
particular Humours or Imaginations, but are immediately
lodged in our Minds » independent upon other Principles or
Deductions » commanding a fudden aflent j and acknow
ledged by all fober Mankind.

A a Of

Yhz Agreement of

Of this fort are thefe,

"that God ii a Being of all Perfefiiox.

lhat nothing bath no Attributes.

'that a ybixg cannot be, and not be*

That the Whole vs greater than any of its Parts.

Thefe, and fuch-like, are unto Vs^ what Intlin&s are to
other Creatures. And thefe I call the Principles of Rea~-
fon.

The Conclusions are thofe other Notices that are inferred
rightly from thefe 5 and by their help, from the Obfervations
of Senfe > And theremotejl of them that can be conceived, if
it be duly inferred from the Principles of Reafon-> or rightly
circumftantiated Senfe^ is as well to be reckoned a Part and
Branch of Reafon, as the more immediate Conclufions, that
are Principles in refped of thofe diftant Truths. And thus I
have given an account alfo of the proper Notion, and Nature
of Reafon.

1A M to fhew next, (2.) 2C{jat Religion fa reafonabfe*
and this implies two things, viz. "fbat Reafon is a Friend
fa Religion * and that Religion tf fo to Reafon.

I begin with the FIRST: and here I might eafily (hew
the great congruity that there is between that Light, and
thofe Laws, that God hath placed in our Souls > and the
Duties of Religion, that by the expreflhefs of his written
Word he requires from us 5 and demonftrate that Reafon
teacheth All thofe, excepting only the two Positives, Baptifm
and the Holy Eucharijl* But there is not fo much need of
turning my Difcourfe that way » and therefore I (hall confine
it to the Principles of Religion, which are called j?att|)> and
prove that Reafon exceedingly befriends thefe.

It dcth this ( I. ) By p^otHng feme of tbofe Principles i
And (It) By DBfrmOmg all. For the clearing both} let us
conlider, That the Principles of Religion are of two forts.

Either (i.) Such as are prefuppofed to Faith, or fuch as
(2.) are formal Articles of it. Of the firft arei The Being
of a God •<> and the Authority of the Scripture. And of the
fccond, fucb as are exfrefly declared by "Divine Teftimony i as

the

And Religion ,,

the Attributes of God j the Incarnation of his £0», and fuch
like.

( I. ) For the former, they are proved by Reafon > and by
Reafon only- The others we (hall contidcr after.

( i. ) That the Being of a (W, the Foundation of all, is
f roved by Reafon^ the Apoftle acknowledged, when he (kith,
That what was to be known of God> was martifeft > and to the
Heathen, Rom. i- ip. and he adds, flfr/] 20. That */?? invifi-
lie Things from the Creation ef the World^ are dearly feen, be
ing underftood by the Things that are made. And the Royal
Pfalmift fpeaks to the like purpofe, Pfal. 19. The Heavens de
clare the Glory of God-, and the Firmament jheweth h'n "bandy-
WQT]^. And again, Pfal. 148. 3. Praife him Sun and Moon,
praife hint ye Start and Light > which intimates, that thefe
Works of his afford Matter to our Reafons for Religious Ac
knowledgments. And Reafon proves the Existence of God,
from the beauty , and order , and ends, and ufefulneff of the
Creatures* for thefe aredemonftrative Arguments of the Be
ing of a wife and omnipotent Mind, that hath framed all things
fo regularly and exattty > and that Mind is God. This Article
then, Reafon proves, which was the tirft Branch of the Par
ticular •, and I add, that it is Reafon only that can do it >
which was the other. For there are but three things from
whence the Exigence of any Being can be concluded, ws.
Senfe, Revelation^ or Reafon.

Senfe hath no more to do here, but to prefent Matter for
our Reafons to work on i and Revelation fufpofeth the Being
of a God, and cannot prove it > for we can have no fecurity
that the Revelation is true, till we are aflured it is from God,
or from fome commiffioned by him. The knowledge of his
Being therefore, muft precede our Faith in Revelation > and
fo cannot be deduced from it. So that only Reafon is left to
allure us here. And thus Reafon lays the very Corner Stone
of Religion.

The next to this, is the other Principle mentioned, viz.

(2.) The Divine Authority of Scripture : This alfo is to be
proved by Reafon, and only by it. The great Argument for
the truth of Scripture, is the Teftimony of the Spirit in the
Miracles wrought by Chrift and his Apoftlcs : Our Saviour

A a 2 himfelf

8 Tike Agreement of jBtt&V 5 .

him(elf ufeth this Argument to gain credit to his Doctrines,
Believe me for the JFflfj£/ fake , The IforkJ that I do bear tefli-
mor.y of me \ and if I had not done among them the Wor]^s that
no other Matt did, they had had m fitt* John 15. 24. And the
A pottles continually urge that great Miracle, tftefafmrtftion
of Chrift frcm the dead, for the convidlion both of the Jews
and Gentiles, That he was the Son of God, and his Do&rlnts
true. Now Miracles are an Argument to our Reafons, and
we reafon from them thus : Miracles are God's Seal, and
\ they are wrought by his Power, and he is true and good, and
1 would not lend thefe to Impoftors to cheat and abufe Man
kind : Therefore whoever works real Miracles for the confir
mation of any Do&rine, it is to be believed, that he is taught
of God, and commiflioned to teach us : And that Chri/t
and his Apoftles did thofe things which are recorded of them,
is Matter of Teftimony > and Reafon clears the validity of thvt^
by the aggregation of multitudes of Circumftances, which
(hew, That the firft Relators could not be deceived themfdves,
and would not deceive us » nor indeed could in the main Mat
ters, if rheyhaddeiignedit. And the certainty of the con
veyance of thofe things to us is evinced alfo by numerous
convi&ive Reafons : So that the matter of Fad: is fecure \ and
that fuch Doctrines were taught, as are afcribed to thofe Di
vine Perfons ••> and thofe Perfons infpired that penned them,
are proved the fame way : And fo it follows from the whole,
that the Gofpcl is the Word of God ; and the Old Teftament
is confirmed by that. Thus Reafon proves the Divine Autho
rity of Scripture » and thofe other Arguments that ufe to be
produced for it, from its Stile, and its influence upon the
Souls of Men > from the excellency of its Defign, and the
Providence of God in preferving it > are of the fame fort,
though not of the fame Ihength. Reafon then proves the
Scriptures, and this only \ for that they are from God, is not
known immediately by Senfe » and there is no diftinft Revela
tion that is certain and infallible to affure us of it > and fo
'Reafon only remains to demonftrate the Article.

Thefe two great Truths, 'fhe Exigence of God, and Autho
rity of Scripture^ are the firft in our Religion i and they are
Gonclupons of Reafon, as well as Foundations of Faith. And*

thus

* Reason and 'Religion.

thus briefly of thofe Principles of Pveligion that are
/>.i/^/untoiti we have feen how Reafon ferves for the Dt
monftration of them.

( II. ) I COME now to the other fort of principles, viz.
thofe that are formally fi ; They are of two forts, nityt and
pure : The mixt are thofe that are difcoverfd by Reafon, and f
declared by Revelation alfo i and fo are Principles both of Rea
fon, and Faith : Of this kind are the Attributes of God >
Moral goody and evil > and the immortality of Humane Souls.
The Principles of pure Faith, are fuch, as arc known only by -
Divine Teftimony, as the Miraculous Conception) the Incarna
tion* and the trinity.

The firfl fort Reafon proves, as well as Scripture ', this I
fhew briefly in the In (lances mention'd.

( i. ) That the TDivine Attributes are revealed in the Holy
Oracles, is very clear j and as plain it is that they are deduced
from Reafon ; For 'tis a general Principle through the World,
That God is a 'Being abfolutely perfeft > And hence Reafon con
cludes all the particular Attributes of his Nature i fince Wif-
dom> Goodnefs, Power, and the red, are Perfections-* and im
ply nothing of imperfection or defect * and therefore ought
to be afcribed to the infinitely perfect Being.

( 2. ) That there is moral Good, and Evil* is difcoverable
by Reafon, as well as Scripture. For thefe are Reaion's Max- .-
ims j That every 'thing is made for an end i and every Thing vs
dire&ed to its end by certain Rules : Thefe Rules, in Great u res
cf understanding and choice, are Laws > and the tranfgrdfing
thefe, is Vice and Sin.

( 3. ) The Immortality of our Souls is plain in Scripture j
and Reafon proves it, by (hewing the fpirituality of our Na
tures > and that ir doth, from the nature of Semfe > and our
perception of Spiritual Beings i of Vniverfals, and of Logical^
Metapbyfical, and Mathematical Notions > Frdm our compoun
ding Propolitions, and drawing Conclufions from them •,
From the vaftttefs and quicknefs of our Imaginations y and liber
ty of our WiUs *> all which are beyond the Powers of Matter,
and therefore argue a Being that is Spiritual, arid confequent-

io lie Agreement -of Jgffay 5 .

ly immortal ? which Inference, the Philofophy of Spirits
proves.

Alfo, the Moral Arguments of Reafon fiom the goodnefi
of Gody and his Jxftice in dilhibuting Rewards and Punifli-
ments i the nature of Venue ^ and tendencies of Religious
Appetites, conclude, I think, very hopefully, That there is a
Z//<? after *&#. Thus in (hortof the Principles I called mixt\-
which Reafon demonftrates.

BUT for the others, viz* ( 2. ) Thofe of pure ^
tiOJT, Reafon cannot prove them immediately'') nor is it to be
expected that it (hould : For they are Matters of Teftimony \
and we are no more to look for immediate proof from Reafon
of thofe things, than we are to expect, that abftraded Rea-
fonjhqiild demonftrate, That there is fuch a place as China i
or,'j&at there was fuch a Man as Julius C<efar : All that it
can do here, is to aiTert and make good the credibility, and
truth of the Teftimonies that relate fuch Matters : and that
it doth in (heprefent cafe, proving the Authority of Scrip
ture » and thereby, in a remoter way, it demonftrates all the
Myfteries of Faith, which the Divine Oracles immediately dif-
cover. And it is no more difparagement to our Reafons, that
they cannot evince thofe Sacred Articles by their own unaided
force, than it is a difgrace unto them, that they cannot know
that there are fuch things as Colours, without the help of our
Eyes j or that there are Sounds, without the faculty of Hear
ing. And if Reafon muft be called blind upon this account,
becaufe it cannot know of it felf fuch things as belong to Te
ftimony to difcover i the beft Eyes in the World may be fo ac
counted, becaufe they cannot fee Sounds » and the beft Pa
late dull and dead, becaufe it cannot tafte the Sun-
Beams.

But though I have faid, That Reafon cannot of it felf im
mediately prove the Truths of pure Revelation j Yet ( i.) it
demonftrates the Divine Authority of the 'fefiimony that de
clares them j and that way proves even tbefe Articles. If this
be not enough,

I add thefecond AfTertion,.(2. ) That Reafin DCftflDg all

the

f. Reafox and 'Religion. 1 i

*fo Myfteries of Faith and Religion : And for th:s, I muft de-
fire it be noted, That there are two ways whereby any thing
may be defended, viz>> Either ( r. ) by (hewing the manner
how the thing is \ Or, if that cannot be done, by (hewing
C 2. ) That it ought to be believed-* though the manner of it be
not known: Forinftance, if any one denies, That all forts of
Creatures were in the Ar^ under pretence, that it "is impo£
fible they (hould be contained within fuch a fpace > He that can
(hew how this might be, by a diitind enumeration of the
kinds of Animals, with due allowance for the unknown Spe
cies, and a computation of the particular capacity of the Ark i
he defends the Sacred Hiftory the fir ft way : But if another
denies the conversion of Aaron s Rod into a Serpent, upon the
fame account, of the wttonceivablenefs of the manner how it
was done j this cannot indeed be defended the former vjj$y~
But then it may, by reprefenting that the Power of Go3- is
infinite j and can eafily do what we cannot comprehend : and
that we ought to believe upon the credit of the Tejlimdny, (that
being well proved to us) though the manner of this miracu
lous performance, and fuch others as it relates, be unkpwn.
And as it is in this laft cafe, fo it is in all the Myikries ot Faith 1
and Religion > Reafon cannot defend them indeed the firft* I
way : But it doth the fecond, by (hewing, That the Divine r
Nature is infinite, and our Conceptions very (hallow and -
finite j that 'tis therefore very unreasonable in us to indeavour
to pry into the Secrets of his Being, and A.dions > and to
think that we can meafure and comprehend them : That we -
know not the Effence and Ways of adting ot the -mo ft ordi
nary and obvious Things of Nature, and therefore muft not
expedt throughly to underftand the deeper Things of God >
That God hath revealed thofe Holy Myiteries unto us , and
that 'tis the highert reafon in the World to believe, That what
be faith 'u true, though we do not know how thefe things are*
Thefe are all Confiderations of Reafon, and by the propofal
of them, itfufficiently defends all the Myfteries that can be
proved to be contained in the Sacred Volume 5 and (hews that
they ought to be received by us, though they cannot be- com-

Thus

lie Agreement of £lfat> 5*

Thus if any one fhould ask me. How the Divine Nature is
united to the Humane ? and declare himfelf unwilling to be
lieve the Article till he could be fatisfied, bow > My anfwer
would be in fhort, That I cannot tell '•> and yet I believe it u
fo ; and he ought to believe the fame^ upon the credit of the
Teftimony, though we are both ignorant oi the Manner. In
order to which I would foggeft, that we believe innumerable
things upon the evidence of our Senfes* whofe Nature and
Properties we do not know : How the parts of Matter cohere >
and how the Soul is united to the Body^ are Quellions we can*
not anfwer '•> and yet that fucb things are, we do not doubt :
And why, faith Reafon^ (hould we not believe God's Revela
tion of things we cannot comprehend '•> as well as we do our
Senfes about Matters as little underftood by us ? 'Tis no
doubt reafonable that we fhould, and by proving if is fo> Rea-
fon defends z\\ the Propofitions of faith and Religion. And
when feme of thefeare faid to be j^f Reafon, no more is
meant, Than that Reafon cannot conceive bow thofe things
are , and in that (enfe many of the Affairs of Nature are
above it too.

Thus I have (hewn how ferviccable Reafon is to Religion.
I am next to prove,

That (II.) ttellgfon befrienDS if : And here I offer fome
Testimonies from the Holy Oracles to make that good i and
in them we {hall fee, how God himfelf, and Cbrift> and his
Apoftlet, do own and acknowledge Reafon.

I confider (j.) that God* Ifa. 1. 18. calls the rebellious
Israelites to reafox with him i Come now, and let i% reafon toge
ther, faith the Lord i and by Reafon he convinceth the People
of the vanity of Idols, Ifa. 44. p. And he expoftulates with
their Reafon^ Ezek. 18. 31. Wby will ye die* 0 ye Houfe of
Jfrael ? And Mich. 6.$* 0 my People, what have I done unto
tbee ? And wherein have I wearied tbee ? 'feftific againft me.
He appeals unto their Reafons, to judge of his proceedings.
Ifa. 5.3. And now, 0 inhabitants of Jerufalem, and Men of
Judah, judge I fray you between me and my vineyard ; are not
my ways equal ? and are not your ways unequal? In this he

inti-

5» Rtafc* and 'Religion.

intimates the competency of their Reafons, fo judge of the
equity of kb Ways, and the iniquity of their own.

And (2.) our Saviour commands the Difciples of the Pha-
rifees,to give unto Ctfar the things that are CtfaSs, and to God
the things that are God's > implying the ability of their Reafons
to diftinguifli between the things that belonged to God, and
thofe that appertained to Ctfar. And he in divers places ar
gues from the Principles and Topicks of Reafon : From that
which we call, a majori ad minus-, from the greater to the /?/},
John 13. 14. He (hews it to be the duty of his Difciples, to
ferve their Brethren in the meaneft Offices, and to wafli one
another's feet, becaufe he had wafhed theirs, Verf. 1 4^ infor-
cing it by this confideration of Reafon > For the Servant if not
greater than his Lord, Verf. 26* and ufeth the fame, John 15.
20. to (hew, that they muft expedfr Perfection, becaufe He,
their Lord, was perfecuted. And Luke 12. 23. He endea
vours to take them off from carkingcare and follicitude about
Meat and Raiment, by this confideration from Reafon, That
the Life is more than Meat, and the Body than Raiment » inti
mating that God having given them the greater, there was no
doubt but he would beftow the lefs, which was necclTary for
the piefervation of it. To thefe Inftances, I add fome few
from the Topick, a minori ad majus, from the lefs to the grea
ter, in the arguings of our Saviour. Thus Mat. 7. i r. If ye
being evil knonv how to give good Gifts to ymr Children, how
much more fljall your father which if in Heaven give good Things
to thofe that asl^ him ? The ground of the Confequence is this
Principle of Reafon, *jfhat God is more benign and gracious,
than the tendffeft and moft affettionate of our earthly Parents. So
Luke 12.24. He argues, that God will provide for Vs, be
caufe he doth for the Rxvensy fince we are better than they*
How much more are ye better than the *Fowls .«? Which arguing
iuppofeth this Principle of Reafonxthat that Wifdom & Good-
nefs, which are indulgent to the viler Creatures, will not ne-
gkdi the more excellent. He proceeds further in the fame Ar
gument, by the confideration of God's clothing the Lillies,
and makes the like inference from it, Verf. 2£. If God fi
clothe the Grajs^ bow much more wiH bs c'othe you ? And Mat.
12. He reafons that it was lawful for him to heal Q} the Sab-

B b bath-

14 ft* 'Agreement of

bath-day, from the confideraiion of the general Meref that is
due even to brute Creatures \ What Man Jhall there be among
you that Jhall have one Sheep) and if it fall into a Pit on ths
Sabbath- day^ will he not lay hold of it to lift it out ? How much
wore tbfn if a MM better thjn a Sheep ? VerC 12. Thus out
^- Saviour ufcd Arguments of Reafon.

And ( 3. ) the ApojUestiid fo very frequently. S. Paul
disproves Idolatry this way, AUs 17. 29. Forafmucb then <#>
we are ths Off-faring of God^ vcs ought not to thinly that ths
Gcd head It like ^lHto Gold, or Silver, or Stone graven 'by Art.
And the fame Apcftle proves f he Rffitrreflion of the Dead by
the mention of fcven grofs Abfurdities that wonld follow the
dcnyal cf it, I Cor. i. 15. viz. If the Dead rife not> Then
i. Chrijl is not rifan And then 2» our Preaching is vain, and
we falfe Apojlles , And if fo, 3. your Faith u vain i And
then 4. you are not juftified^ but are in your fins j And hence
it will follow 5. That thofe that are departed in the fame
Faith are perifljed s And then 6» Faith in Chrifl proh'ts only
in ihvs Life \ And if fo, 7. we are of all Men the moil miff r a-
ble> Becaufe we fuflfer all things for this Faith i From ver.i$.
to ver. 19* And the whole Chapter contains P'hilofofhical
ReafoniHgt either to prove or illufhate the Re fur re ft ion j or
to (hew the difference of glorified Bodies from thefe. And
S. Peter, in his fecond Efiftle^ Chap. 2. {hews, that finful
Men mud expeft to be punifhed, becaufe God Jpared not the
Angels that fell. Inftances of this would be endlefs i thefe
may fuffice. And thus of the Second thing alfo, which I
propofcd to make good, viz. 'that Religion it friendly to Rea-
Jon i and that appears, in that God himfelf, our«Saviour, and
his Apoftles own it v and ufe Arguments from it, even in Af
fairs of Faith and Religion.

BUt divers Objeftioxs are urged againft the ufe of Reafon fn
Religion, from Serif ture, and other Confederations .' The
chief of them I (hall confider. briefly.

From Scripture 'tis alledged, ( i. ) That God will deftroy
tlie Wtfdom of the Wife, i Cor. j. ip. And ths World by Wif-
dom knew not God^ verf. 2 r^ And not many wife Men after the
fijh are called, verf, 2<5» And God chafe the. fooliflj things of

« Reafo/t And Religion.

thit World to confound the wife > verf. 27. By which cxpreffions
of #>J/#9>» and wife* 'tis prefumed th^ffttmaneHeaf^n, and
national Men, are meant. But thefe Interpreters miftake the
Matter much, and as they are wont to do, put mere Arbitra
ry Interpretations upon Scripture j For by Wifdom here, there
is no caufe to understand the Reafon of Men *, but rather the
traditions of the Jews > the Philofophy of the Difputing
Greeks > and the worldly Policy of the Romaus-> who were the
vAp^ov-3T> TO <u£v@^, TheK«/<?r/of tint World: That the
Jewijlj Learning in their Law is meant, the Apoftle intimates,
when he asks in a way of Challenge, verf. 20. Where is the
Scribe ? And the word r^/x/xxrm/s, fignifies one that was
skill'd in their Laws and Cuftoms. And that the Philofophy
of the Greeks is to be underftood likewife, we. have ground to
believe from the other Queflion in the fame Verfe > Where is
the Difpttter of thii World ? Which, though fome refer to the
Doctors among the Jews alfo, yet, I humbly think, it may
more properly be underftood of the Philofophers among the
Grecians \ For the Apoftle writes to Greeks, and their Philo
fophy was notorioufly contentious* And laftly, That the
mrldly Policies of the Romans are included in this Wifdom of
this World, which the Apoftle vilifies, there is caufe to think
from the fixth Verfe of the fecond Chapter, where he faith,
He fpake mt in the Wifdom of the Princes of thu World i And
'tis well known that Policy was their moft valued Wifdom i

TLU regere imperio • To govern the Nations, and promote

the grandeur of their Empire, was tbe great defign and ftudy
of thofe Princes of this World. Novv all thefc the Apoftle
fets at nought in the beginning of this Epiftle i Becaufe they
were very oppoilte to the fimplicity, and holinefs, felf-denial,
and meeknefs of the Gofpel. But what is this to the difad-
vantage of Reafon j to which thofe forts of Wifdom are as
contrary, as they are to Religion ? And by this I am ena
bled,

( 2. ) To meet another Obje&ion urged from i Cor. 2. 14.
But the natural Man receiveth not the things of the Spirit of God>
for they are foolifljnefs unto him j neither can he kyow them, be-
cau fe they are fpiritu ally difcerned. Hence the Enthuliaft ar
gues the Univerfal Inability of Reafon in things of Religion >

Bb 2 and

1 6 The Agreement of &ttty J .

and its Antipathy to them : Whereas I can apprehend no more
to be meant by the words, than this, viz.* That Jucb kind of
natural Men as thofe Scribes, and Difpttters, and Politicians^
having their Minds depraved, and prepoffciTed with their own
Wildom, vvere indifpofe<] to receive tbit, that was fo contrary
unto if. And they could not know thofe things of God> be-
caufe they were Spiritujl, and fo would require a Mind that
was of a pure and fpiritxal frame, viz. free from rhaf earthly
\Vifdomofall forts, which counts thofe things • foolijhntfs-\
and which by God is counted fo it fdf \ i Or. 3. 19, which
place

(3. ) Is ufed as another Scripture againft Reafon. The
Wifdom of thti World is foolijhnefs with God : But it can ilgni-
ric nothing to that purpofe, to one that understands and confi-
ders the Apoftle's meaning. What is meant by the mfdom
of this World here, I have declared already \ And by the for
mer part of my Difcouife it appears, that whatever is to be
underftood by it, our Reafon cannot j fince that either proves,
or defends all the Articles of Religion.

(4. ) And when the fame Apoftleelfe where, viz. 2 Cor.i.
12. faith, That thsy bad not tbe'vr Cowerjation in flejbly Wif-
dom i we cannot think he meant Humane Reafon by that >
for Reafon directs us to live in fimpticity, and godly fincerity,
which he oppofeth to a life in flefhly Wifdom. By this there
fore, no doubt, he means the Reafin of our Appetites* and
?aflionS) which is but Senfe and Imagination^ ( for thefe blind
Guides are the Directors of the Wicked ) but not the Reafon
of ourM/W/, which is one of thofe Lights that illuminate
the Gonfciences of good Men, and help to guide their Acti
ons. And whereas 'tis ob}efted,

(5.) From CoL 2. 8. Beware . h(l any fpoil you through
Philofopby* I Anfwer, There is nothing can be made of that
neither, for the di (grace of Reafon i for the Philofophy the
A poftle cautions again ft, is the fame which he warns 'fimotby
of, I Tim. I. 4. Neither give heed to Fables and endlefs Gene
alogies that minifler Qvejlions ', calling thefe, prophane, and
vain bablings, and oppofitions of Science, falfly fo called^
i Tim. 6* 20. By all which, Learned Interpreters underftand
the pretended Knowledge, of whioh the Gn9jlicks boafteJi

which

Kcapn and Religion. 17

which confined in the fabulous Pedigrees of the Cods under the
name of J&ones \ and it may be the Genealogies of which the
Jews were fo fond > and the difpnting Philojophy among the
Creek/* which was properly, Science falfly Jo called^ and did
minilter QueiHons, and endiefs Strife v I fay, 'tis very pro
bable thefe might be comprehended alfo : But Reafon is no
otherwise concerned in all this, but as condemning, and re
proving thefe dangerous Follies.

THUS we fee the Pretenfions from Scripture againft
Reafon are vain. But there are otfcer ConffOeratfctlS by

which it ufcth to be impugned, as,

( i. ) OUR Reafon i$CO|Ticpt:eD, and therefore is not fit
to meddle in Spirititjl Matters.

To this I fay, That Reafon, as it Is taken for the Faculty
of Underftanding, is very much weakened and impaired > It
fees but little, and that very dully, through a Glafs darkjy-, as
the ApolHe faith, i Cor. 13. And it is very liable to be mi-
fled by our Senfes, and Affections, and Interefts, and Imagi
nations > fo that we many times mingle Errors, and falfe
Conceits, with the genuine Dictates of our Minds, and ap
peal to them, as the Piinciplesof Truth and Reafon, when
they are but the vain Images of our Phandes, or the falfe Con-
clufions of Ignorance and Mifhke. If this be meant by the
corruption of Reafon, I grant it > and all that can be inferred
from it will be > 77;u* we ought not to be too bold and perempto- A
ry in defining fpeculative^ and difficult matters \ efpeciatiy not
thofe that relate to Religion^ nor to fet our Keafonings againft' the
T>i8rinet of Faith and Revelation. But this is nothing to the
difreputation of Reafon in the Object, z/fe; Thofe Principles
of Tru'h which are written upon our Souls > or any Conclu-
fions that are deduced from them : Thefe are the fame that
they ever were, though we difcern them not fo clearly as the
Innocent State did : They may be miftaken, but cannot be
corrupted. And as our Underftandings, by reafon of their
weaknefs, and liablenefs to Error, may take falthoods for
(bme of thofe >• or infer falfly from thofe that are truly (uch ;

fo

;i8 the Agreement of

fo we know, they do the fame by the Scriptures thetnfelves,
viz. they very often mif-interpret, and very 'often draw per-
verfe conclufions from them > And yet we fay not, That the
Word of God is corrupted, nor is the ufe ,of Scripture de-
cryed becaufe of thofe abufes. But here advantage will be ta
ken to object again,

f 2») 'that fince our natural Vnderftandings are fo wea^
and fo liable u miflake^ they ought not to bs ufed in the Affain
of Religion * and ''twill fignifie little to us that there are certain
Principles of eternal TLeafony if we eitbsr perceive them not) or
cannot ufe them.

To this I Anfwer, That if on this account we muft re
nounce the ufe of our natural Understandings, Scripture will
beufelefsto usalfo > For how can we know the meaning of
the words that exprefs God's Mind unto us > How can we
compare one Scripture with another ? How can we draw any
Confequence from it ? How apply general Propofitions to our
own particular Cafes ? How tell what is to be taken in the Let
ter ; what in the Myftery, what plainly •> whatin a Figure?
"What according to (hid and rigorous Truth ? What by way
of accommodation to our Apprehenfions ? I fay> without the
exrcile of our Underftandings, ufing the Principles of Rea-
fon, none of thefe can be done, and without them Scripture
will fignifie either nothing at all, or very little to us. And
\vhat can Religion get this way ? This Inference therefore is
abfurd and impious. All that can juftly be concluded from the
weaknefs of our Under/landings, will be what 1 intimated
before, that we ought to ulethem with .modefty aiid caution ',
not that we fhould renounce them. He is a Mad-man, who,
becaufe his eyes are dim, will therefore put them cut.
But it may be objected further,

; -tttti :.5fn^i sf!>. MS t:i3fiT ;

(3.) Tfbat wbicb Men call Re afin H infinitely various , and
that if reafonable to one-> tvbicb if very irrational to another i
Therefore E.eafon it not to be heard. And, I fay, Interpretati
ons of Scripture are infinitely various, and one calls that
Scriptural, which another calls Heretical i Shall we conclude

There-

Reafov and 'Religion. j p

therefore, That Scripture 'n not to be beard ? Reafbn in it felf
is the Hme all the World over, though Mens apprehentions ."*
of it are various, as the Light of the Sun is one, though
Coloin s are infinite : And where this is, it ought not to be
denied, becaufe follies and falfhoods pretend relation to it , or
call themfelves by that name. If fo, farewel Religion too.

But ( 4. ) ' Hf Socinianifm to plead for Reafon in the
of Faith and Rfligion-

And I Anfvver, 'Tis grofs Phanaticifm to plead againft it.
This Name is properly applicable to the Enemies of Reafon i
But the other of Socinianifm is groundleily applyed to thofe
that undertake for it \ and it abfurdly fuppofeth that Socinians
are the only rational Men, when-as divers of their Do-
dhints, fuchas, The Sle ep, and natural mortality of the Soul \
and utter extiHftiont and annihilation of the Wicked after the
Day of Judgment^ are very obnoxious to Philofophy and
Reafon. And the Sociniam can never be confuted in their
other Opinions, without uilng Reafon 5o maintain the Senfe
and Interpretation of thofe Scriptures that are alledged againft
them. 3 Tis an eafie thing, we know, to give an ugly Name
to ai.y thing we diOike ; and by this way the moft excellent
and facred Things have been made contemptible and vile. I
wifh fgch hafty Cenfurers would confider before they call
Names > 'that no "frutb it the n>orfey becaufe rajh Ignorance hath
thrown dirt upon it. I need fay no more to thefe frivolous Ob-
je&ions. Thofe that alledge Atbeijm^ and tendency to Infide
lity againft the reverence and ufe of Reafon, aredifproved by
my whole Difcourfe ; Which (hews that the Enemies of Rea
fon moft ufually ferve the ends of the Infidel* and the Atheitf 5
when as i due ufe of it deftroys the Pretentious of both.

Notv

2d Me Agreement of

NOw from the foregoing .brief Difcourfe 1 (hall deduce
fome Corollaries, that may be of ufe for the better uti-
derftanding of the whole Matter.

i. Reafoni* certain and infallible *>> This follows from the
ftate I gave of the Nature and Notion of Reafon in the begin
ning. It conflfts in Firft Principles, and the Conclufions that
are raifed from them, and the ObTcr vat ions of Senfe. ; Now
firft Principles are certain, or nothing canbefos for every
poflible Conclufion muft be drawn from thofe, or by their
help > and every Article of Faith fuppofeth them : And for
the Propositions that arife from thofe certain Principles, they
are certain likewrfe > For nothing can follow from Truth, but
Truth in the longeft Series of Deduction. If Error creep in,
there is ill confequence in the cafe. And the fort of Conclufi
ons that arife from the Obfervations of Senfe, if the Senfe be
rightly circumftantiated, and the Inference rightly made, are
certain alfo. For if our Senfes in all their due Circumftances
deceive us, All is a delufion, and we are fure of nothing:
But we know, that firft Principles are certain, and that our
Senfes do not deceive us, becaufe God, that beftotved them
upon us, is True and Good : and we are as much afTured,that
whatever we duly conclude from either of them, is certain >
becaufe whatever is drawn from any Principle, was virtually
contained in it.

( 2. ) I infer, T'bat Reafon fr, in a fenfe, the Word of God,
viz. That which he hath written upon our Minds and
Hearts j as Scripture is that which is written in a Book. The
former is the Word, whereby he hath fpoken to all Mankind i
the latter is that whereby he hath declared his Will to the
Church, and his peculiar People. Reafon is that Candle of
the Lord, of which Solomon fpeaks, Prov. 20.17* *f bat Light <>
whereby Chrift hath enligbtned every one that comet h into the
World^ John i- p. And, that Law whereby the Consciences of
the Heathen either accttje, or excufe one another^ Rom. 2. 15.

So

Reafift and Religion.

So that Hierocles fpoke well, when he faid, T$ <5p05)
•ndSto&Ki fy 0*3> TOUTCV ^jt : To be perfwaded by God and
right Reafon^ is me and the five thing. And Luther called
Philofopfy, within its own bounds, 'the Truth of God*

( 3. ) The belief of our Reafon is an Exercife of Faith » ani
Faith is an AH of Reafon* The former part is clear, from the
laft Particular, and we believe our Reafons, becaufe we have
them from God, who cannot miftake, and will not deceive.
So that relying on them, in things clearly perceived, is truft
in God's veracity and goodnefs, and that is an exercife of
Faith. Thus Luke 12. The not belief of Reafon, that fug-
gefts from God's clothing the Lillies-, that He will provide for
us, is made by our Saviour a defect of Faith, Verf.2%» 0 ye
of little Faith ! And for the other part, that Faith is an Adt
of Reafon, that is evident alfb : For, *Tti the higheft Reajott
to believe in God revealing'

( 4. ) No Principle of Reafon contradifts any Articles of
Faith. This follows upon the whole. Faith befriends Rea
fon > and Reafon ferves Religion-) and therefore they cannot
clam. They are both certain, both the Truths of God i and
one Truth doth not interfere with another, T& a \n3et TOVTO
GW&ch-i Td vsJap^ovTa, faith Ariftotle, Truth agrees with all
things that are. Whatfoever contradicts Faith, isoppofiteto
Reafon j for 'tis a Fundamental Principle of that, That God
TA to be believed. Indeed fometimes there is a feeming contra
diction between them ? But then either fomething is taken for
Faith, that is but Phanfie > or fomething for Reafon, that is
butSophiftry > or the fuppofed contradiction is an Error and
Miftake,

( 5. ) When any thing it pretended from ReafoH, againfl any
Article of Faith^ we ought not to cut the Knot, by denying Rea-
fon s but endeavour to untie it-, by anfaering the Argument ', and
*M certain it way be fairly anfrered. For all Hereticks argue
either from falfe Principles, or fallaciouily conclude from true
ones : So that our Faith is to be defended, not by declaiming
againii Reafon, in fuch a cafe,, (which fhrengthens the Enemy,

C c and,

a a The Agreement of

and, to the great prejudice of Religion, allows Reafon on his
fide) j But we muft endeavour to defend it, either by difco*
vering the falftiood of the Principles he ufeth in the name of
Reafon i or the ill Confequence, which he calls Proof.

( 6. ) When any thing u offered us for an Article of Faith that
feems to contraditt Reafony roe ought td fee that there be good caufe
to believe that this is divinely revealed, and in the fenfe propoun
ded. If it be, we may be allured from the former Apho-
rifms, that the Contradiction is but an Appearance j and it
may be difcovered to be fo. But if the Contradiction be real,
This can be no Article of Revelation, or the Revelation hath
not this fenfe. For God cannot be the Author of Contradi
ctions i and we have feen, that Reafon, as well as Faith, is
his. I mean, the Principles of Natural Truth, as well as thofe
of Revelation. T<£ -v^gv^j TOiyj Stecp&vei Tti aAn^s, faith
Ariftoth) Truth is throughout contrary to falfhood j and what
is true in Divinity, cannot be falfe in Reafon. 'Tis faid in
deed in theTalmud, If two Rabbins differ in Contradictories,
yet both have their Opinions from Mofes^ and from God. But
we are not obliged to fuch an irrational kind of Faith » And
ought not to receive any thing as an Article of it, in a fenfe
that palpably contradicts Reafon, no more than we may re*
ceive any fenfe that contradicts the direct Scriptures. Faith
and Reafon accord, as well as the OldTeftament^ and the
New i and the Analogy of Reafon is to be heeded alto, becaufe
even that is Divine and Sacred.

( 7. ) There is nothing that God hath revealed to oblige wr
Faith) but he hath given us reafon to believe that he hath revealed
it. For though the thing be never fo clearly told me, if I
have not reafon to think, that God is the Revealer of what is
fo declared, I am not bound to believe it i except there be evi
dence in the thing it felf. For 'tis not Faith, but vain creduli
ty to believe everything that pretends to be from God. So
that we ought to ask our felves a Reafon, why we believe
the Scripture to be the Revelation of God's Will, and ought
not to affent to any fenfe put upon it, till we have ground to
think, that that fenfe is his mind ? I lay, we muft have ground,

either

' Reafon and Religion. 23

, cither from our particular Reafons, or the Authority of the
Church j otherwikour Faith is vain Credulityjand not Faith
in God.

( 8. ) A Man may bold an erroneous Opinion from a miftaken
fenfe of Scripture, and deny what is the truth of the Propoftion-,
and what is the right meaning of the 2Vjtf, and yet not err i&
Faith. For Faith is a belief of God revealing : And if God ,
have not fo revealed this,' or that, as to give us certain ground /
to believe this to be his fenfe, he hath not fufficiently revealed \
it to oblige our Faith. So that though I deny fuch, or fuch a
fenfe, while I believe it is not from God > his veracity and ;
Authority is not concerned, fince I am ready however to give
a chearful aflent to what-ever is clearly and fufficiently revea
led. This Propofition follows from the former, and muft be
underftood only of thofe Doclrines that are difficult, and ob-
fcurely delivered : And that many things are fo delivered in
Scripture, is certain > For fome are only hinted, and fpoken
occafionally > fome figuratively, and by way of Parable, and
Allegory » fome according to Mens Conceptions > and fome
in Ambiguous and ^Enigmatical Phrafes > which Obfcurities
may occaiion miftake in thofc, who are very ready to believe
what-ever God faith > and when they do, I fhould be loth to
(ay that fuch err in Faith*, Though thofe that wreft plain Texts
to a compliance with their Interefts,and their Lufts i Though
their Affections may bring their Judgments to vote with them,
yet theirs is Error in Faith with a witnefs, and capable of no
benefit from this Propofition.

( p. ) In fearching after the fenfe of Scripture* we ought to
confult the Principles of Reafon, as we do other Scriptures. For
we have (hewn, That Reafon is another part of God's Word. %
And though the Scripture be fufficient for its own end,yet Rea
fon muft be prefuppofed unto it i for without this, Scripture
cannot be ufed, nor compared, nor applied, nor undcrftood.

( io.) "the EJJentialf of Religion are fo plainly revealed,
that no Man can mifs them, that hath not a mighty corrupt bias in
his Witt and Affettiws to infatuate and blind his Vndtrftanding.

Cc 2 Thofe

24 M* Agreement of

Thofe EfTentials are contained in the "Decalogue and the Creed :
Many fpeculative remoter Doctrines may be true, but not Fun
damental. For 'tis not agreeable to the goodnefs or juftice of
God, that Mens eternal Interefis fhould depend upon things
that are difficult to be underftood, and eafily miftaken. If
they did, No Man could be fecure, but that, do what he
could, he fhouW perifli everlaftingly, for not believing, or be
lieving amifs fome of thofe difficult Points, that are fuppofed
neceflary to Salvation > and all thofe that are ignorant,* and
of weak underftanding, muft perifh without help, or they
rnuft befaved by implicit Faith in unknown Fundamentals.

THESE are fome Propofitions that follow from my Dif-
courfe, and from one another. The better they are confider-
ed* the more their force will be perceived \ and I think they
may ferve for many very confiderable purpofes of Religion,
Charity, and the peace of Mankind.

A Nd now, as a Conclufion to the whole, I (hall add fome
*?* Confiderations of the dangerous tendency of the com
mon practice (at leaft among the Seels) of declaiming againft
Reafon as an Enemy to Religion.

{ I. ) It tends to the introduction of Atheifm, Infidelity, and
Sceptici Cm'^and bath already brought in a flood ofthefe upon us. For
what advantage can the A.theift and Infidel expect greater than
this, That Reafon is againft Religion ? What do they pretend ?
What can they propofe more ? If fo, there will be no proving,
That there is a God * or, That the Scripture is his Word i and
then we believe gratis > and our Faith hangs upon Humour and
Imagination i and that Religion that depends upon a warm
Phanfie^and an ungrounded belief, (lands but till a Difeafe, or a
new Conceit alter the Scene of Imagination, and then down
falls the Caftle, whofe Foundation was in the Air. 'Twas
the charge of Julian the Apoftate againft the Primitive Chri-
fiians s i^v va> TO Tdgtveov iris

That their Wiflom wot to believe ; as if they had no ground for
their Faith. And thofe that renounce and decry Reafbn, ju-
fUfie Julianva his Charge. If this be fo, Religion will have

no

* Reap* and. 'Religion. 2J

no bottom, but the Phanfie of every one that profeffcth it ^
and how various and inconftant a thing Imagination is, every
Man knows. Thefe are the Confequences of defamations of
Reafon, on the pretended account of Religion > and we have
feen, in multitudes of deplorable Inftances, That they follow
in pra&ice* as well as reafoning. Men of corrupt inclinati*
ons fufpccl: that there is no Reafon for our Faith and Religi
on, and fo are upon the borders of quitting it * And the E»-
tbufiafti that pretends to know Religion bed, tells them, that
tfaefe Sufpicions are very true j and thence the Debauchee glad
ly makes the defpsrate Conclufion : Or at leaft, when they -%
hear that Reafon is uncertain, various, and fallacious, they de
ny all credit to their Faculties, and become confounded Seep-
ticks-> that fettle in nothing. This I take to have been one of
the greateft and moft deadly occafions of the Atheifm of our
days > and he that hath rejected Reafon, may be one when he
pleafeth, and cannot reprehend, or reduce any one, that is fo
already.

( 2. ) The denial of Reafon in Religion, hath been the •princi
pal Engine that Heretickj and Enthufafts have ufed againfl the
Faith j and that which lays w open to infinite follies and impo-
ftures. Thus the Arrians quarrelled with o/uuoi^aioc^ becaufe it
was deduced by cotifequence, but not exprelTed in Scripture.
The Apotiinarijis would by no means allow of Reafon •, And
St. Anjiin faith of the Donati/is, that they did calumniate, and
decry /* , to raife prejudice againft the Catholic}^ Faith i and
elfewhere, Doftores veftri Hominem dialefticttm fugiendum po-
tius*) & cavendum, quam referendum cenjuerunt. The Vbi-
quttarians defend their Errors, by denying the judgmeni of
Reafon j and the Macedonians would not have the Deity of
the Holy Ghoft proved by Confequence. The later Entbufi*
afls in Germany-, and other places, fet up loud and vehement
out-cries againft Reafon i and the Lmatickj among us (that
agree in nothing elfc) do yet fweetly accord in oppofing this
Carnal Reafon i and this indeed is their common Intereft. The
impoftures of Mens Phanfies muft not be feen in too much
light '•> and we cannot dream with our eyes open. Reafon
would difcover the nakednefs of Sacred Whimfies, and the va
nity of Myfterious Non-fenfei This would difparage the

Darlings

a 6 The Agreement of jS(fe^ 5 ;

Darlings of the Brain, and cool the pleafant heats of kindled
Imagination : And therefore Reafon muft bedecryed, becaufe
an enemy to madnefs i and Phanfie fet up, under the Notion
of Faith and Infpiration. Hence Men had got the trick to call
every thing that was Confequent, and Reafonable, Vain Phi-
lofophy 5 and every thing that was Sober, Carnal Reafoning.
. Religion is fet fo far above Reafon, that at length it is put be
yond Sobriety and Sen(e > and then 'twas fit to be believed,
when 'twas impoffible to be proved, *or underftood. The way
to be a Chriftian, is firft to be a Brute » and to be a true Belie-
f ver, in this Divinity, is to be fit for Bedlam. Men have been
taught to put out their eyes, that they might fee •, and to
hoodwink themfelves, that they might avoid the Precipices.
\ Thus have all Extravagancies been brought into Religion, be-
.yond the Imaginations of a Fever, and the Conceits of Mid
night : Whatever is phanfied, is certain i and whatever is
vehement, is Sacred > every thing muft be believed, that is
dream'd > and every thing that is abfurd, is a Myftery. And
by this way, Men in our days have been prepared to f wallow
every thing, every thing but what is fober : whatever is wild,
will be fuck'd in like the Air *, but what is reafonable, will be
fled like Infection.- So that if a Man would recommend any
Dodhine for his life, to thofe Enemies of Reafon, it muft be
fomeodd non-fenfe, in the clothing of Imagination ; and he
that can be the Author of a new kind of Madnefs, (hall lead, a
Party. Thus hath Religion, by the difparagement of Rea
fon, been made a Medley of Phantaftick Trafli, fpiritualized
into an heap of Vapours, and formed into a Caftle of Clouds >
and expofcd to every Wind of Humour and Imagination.

( 3. ) By the fame way great advantage is given to the Church
of Rome : Which is well known by thofe that adhere unto it.
And therefore Perronm* Gonterius, Armldus, Veroniusy and
other Jefuitos, have loudly declaimed againft Reafon i and the
laft mentioned, Veromus, prefented the World with a Method
to overthrow Hfmfc^f/meaning thofe of the Proteftant Faith)
which promifed more than ordinary i And that was, to deny
and renounce all Principles of Reafon in Affairs of Faith, ab-
folutely and roundly » and not to vouchfafe an Anfwer to any
Argument againft Tranjubftantiation* or the other Articles of

their

5 • Reafon and Religion. 2 7

their new Faith *, but point-blank to deny whatever Reafon
faith in fuch Matters. And he affirms, that even thefe Prin
ciples of Reafon, viz. Non enw non funt Attributa \ owns
quod eft) quando eft, necejp eft ejje i and fuch like) which are the
Foundations of all Reafoning, are dangerous to the Catholic^
Faith, and therefore not to be heeded. This Man fpeaks out,
and affirms directly and boldly, what the other Enemies of
Reafbn mean, but wiH not own. This is a Method to de-
ftroy Heretick* in earned 4' but themifchief is, allChriftians,
and all other Religions, and all other Reafonings are cut off
by the fame Sword. This Book and Method of Vervniw was
kindly received by the Pope, priviledged by the King of Spain*
approved by Cardinals, Archbijhofs, Bifbops, and all the Gallic}^
Clergy, as folid, and for the advantage of Souls j and the Sor-
bone Vottors gave it their approbation, and recommended it as
the only way to confute us, and all the other Adverfaries of
their corrupted Faith and Religion. Did thefe know what
they did > And did they, think we, underftand the Intereft of
the Roman Church ? If fo, we kindly ferve their ends, and
promote their Defigns in the way, which they account beft,
while we vilifie and difparage Reafon. If this be renounced
in Matters of Religion, with what face can we ufe it againft
the Dodhine of franfulftanttatwti or any other Points of the
Roman Creed? Would it not be blamelefs and irreprovable for
us to give up our Understandings implicitly to the Dilates
and Declarations of that Church ? May we not follow blindly
whatever the Infallible Man at Rome and his Councils fay > And
would it not be vain felf-contradi&ion to ufe Arguments
againft their "Decrees, though they are never fo unreasonable >
Or to alledge Confequences from Scripture againft any of their
Articles, though never fo contrary to the Holy Oracles ? How
eafilymay they rejoyn, when we difpute againft them , You
argue from Reafon, and by Confequences i But Reafon is dull
and carnal, and an enemy to the things of the Spirit, and not
to be heard in the high Matters of Religion ? And what can
we fay next, if allow of the Accufation ? I fay, by this way,
we perfectly difable, or grofly contradict our felves, in moft of
©ur Difputes againft the Romanics : And we are very difinge-
nuousin our dealings, while we ufe Reafon againft them, and

deny

2 8 the Agreement: of

deny it, when 'tis urged again ft our felves by another fort of
Adverfaries* which implies, that when we fay, Reafon is not
%> be beard) we mean, 'tis not to be heard againfi us > But it
rni!& againfi the Church of Rome,ot any others we can oppugn
by it. So that our denying Reafon in Religion is either very
humourfom and partial, or 'tis a direct yielding up our Caufe
to our Enemies i and doing that our felves, which is the on
ly thing they defire,to undo us > and to promote their own In-
terefts upon our Ruines*

And thus I have reprefented fome of the Mifchiefs that arife
from the difparagement of Reafon > we fee they are great ones,
big of many others, and fuch as are deftiudHve to all Govern-
ment,and all the Interefts of the fober part of Mankind. This
is properly Fanaticifm^ and all that we call fb, grows upon it.
Here the Enemies of our Church and Government began > up
on this they infilled (till, and filled their Books, and Pulpits,
and private Corners, with thefe Castings. This was the En
gine to overthrow all fober Principles, and Eftablifhments j
with this the People were infatuated, and credit was reconci
led to GMeriJh) and Folly* Euthufiafmjjznd vain Impuljes.
This is the Food of Conventicles to this day j the root of their
Matter, and the butden of their Preachments. Let Reafon be
heard, and tie them to Senfe, and moft of their Holders-fink
have no more to fay. Their fpirituality, for which they are
admired, is befides Reafon, and againft it, rather than above
it i And while this Principle of the enmity between Reafon
and Religion ftands, the People will think them the more Spi
ritual Preachers, becaufe they are the lefs reasonable : And
while they are abufed by fuch a belief, 'twill be impoflible for
fober Men to have any fuccefs in their endeavours to convince
them.

AGAINST

Modern Sadducifm

In the Matter of

and

Cffap vi.

AG AINST

I

MODERN S A D D UC ISM

In the Matter of

' and

IF any thing were to be much admired in an Age of Won
ders, not only of Nature, ( which is a conftant Prodigy)
but of Men and Manners » it would be to me matter of
aftonilhment, that Men, otherwife witty and ingenious,
are fallen into the Conceit that there's no fuch thing as a
Witcb^ or Apparition^ but that thefe are the Creatures of Me-
lancholly and Superftition, fofterM by Ignorance and Deilgn '•>
which, comparing the confidence of their disbelief, with the
evidence of the things denied, and the weaknels of their
Grounds, would almofl fuggeft, that themfelves are an Ar
gument of what they deriy > and that fb confident an Opinion
could not be held upon fuch inducements, but by fbmc kind
of Witchcraft, and Fafcination in the Fancy. And perhaps
that evil Spirit, whofe Influences they will not allow in AdH-
ons afcribed to fuch Caufes, hath a greater hand and intereft
in their Prcpofition than they are aware of. For that fubtil
Enemy of Mankind (face Providence will not permit him
to mifchief u-s without our own concurrence) attempts that
by ftratagcm and 'artitice, \vThicli he could never cffedr by open
ways of ading ^ and the fucccfs of all wiles depending upon
their fccrccy, and concealment, his influence is never more
dangerous than when his agency is leaft fnfpe&ed. In order

Dd 2 there-

lofophicAl Gottfiderations

therefore to the carrying on the dark and hidden Dcfigns he
manageth againft our Happinefs, and our Souls, he cannot
expect to advantage himfelf more, than by infinuating a be
lief That there Is no fuch thing of Himfelf, but that Fear and
Fancy make Devils now, as they did Gods of old. Nor can
he ever draw the afferit of Men to (b dangerous an Aflerdon,
while the Handing fcnfible Evidences of his Exifience in his
practices by and upon his Inllruments, are not difcrcdited and
removed.

3Tis doubtlefs therefore the intereft of this Agent of Dark-
nefs, to have the World believe, that the Notion they bare
of Him, is but a' Pbantbme and Conceit j and in order there
unto. That the ftaries of Witcbes^ Apparitions^ and indeed
every thing that brings tidings of another World, are but
melancholick Dreams, and pious Romances. And when
Men are arriv'd thus far, to think there are no Diabolical Con-
tradts or Apparitions, their belief that there are fuch Spirits,
refts only upon their Faith, and reverence to the Divine Ora-
eles '•> which we have little reafbn to apprehend fb great in
fuch AfTertors, as to command much from their alien t y efpe-
cially in fuch things in which they have corrupt Interefts
againft their evidence. So that he that thinks there is no
Witch, believes a Devil gratis, or at leaft upon Inducements,
which he is like to find himfelf difpofed to deny when he
pleafeth. And when Men are arrived to this degree of Dif-
tidence and Inrlddity, we are beholden to them if they be
lieve either Angel, or Spirit, Refurredlion of the Body, or
Immortality of Souls. Thefe things hang together in a
Chain of Connexion., at Jeali in thefe Mens Hypothecs } and
'tis but an happy chance, if he that hath loll one Link, holds-
another. So that the Vitals of Religion being fb much intc-
retted in this Subjcdr, it will not be unnece/Tary imployment
particularly to difcourfe it.

And in order to the proof that there have been, and are
unlawful Confederacies with evil Spirits, by vertue of which
the hellifh Accomplices perform things above their natural
Powers > I muftpremife, that this being matter of Fad:, is
only capable of the evidence of Authority and Senfc :. And*
by both thefe, the being of Witches and Diabolical Contracts,

is

tgainft Modern SadducifaT.

is moft abundantly confirm'd. All Hiflories are full of the
Exploits of thofe Inftruments of Darknefs, and the Teftimo-
ny of all Ages, not only of the rude and barbarous, but of
the molt civilii'd and polifhM World, brings tidings of their
ftrange performances. We have the Attdhtion of thoufands
of Eye and Ear-witnefTes,and thofe not of the eafily deceiva-
ble Vulgar only, but of wife and grave Difcerners -, and that,
when no Intereft eould oblige them to agree together in a
common Lye : I fay, we have the light of all thefe Circum-
ftances to confirm us in the belief of things done by Perfons
of ^tfpicable Power and Knowledge, beyond the reach of
Ait, and ordinary Nature. Standing publick Records have
been kept of thefe well-attefted Relations : and Epochal
made of thole unwonted Events > Laws in many Nations
have been enacted againil thofe vile practices '•> Thofe among
the JCVPS^ and our own, are notorious: fuch Cafes have been
often determined near us, by "Wife and Reverend Judges, up
on clear and convidrive Evidence : and multitudes in our Na
tion have fuffcred death for their vile Compacts with Apoilate
Spirits. All thefe I might largely prove in their particular
Inftances, but thai 'tis not needful, iince thofe that deny the
being of Witches^ do it not out of ignorance of thefe Heads
of Argument, of which probably they have heard a thou-
fand times 5 But from an apprehcnilon that fuch a belief is ab-
furd, and the things impoiiible. And upon thefe prefumpti-
ons they contemn all Dunonftrations of this nature, and are.
hardned againlt Convidion. And I think, thofe that can
believe allHiiiories are Romances, that all the wifer World
have agreed together to juggle Mankind into a common be
lief of ungrounded Fables »• that the found Senfes of multi
tudes together may deceive them > and Laws are built upon,
Cbymerzs') that the graveil and wifeil Judges have been Mur
derers > and the fageit Perfons Fools, or deligning Impoftors :
I fay, thofe that can believe this heap of Abfurdities, are
either, more credulous than thofe whole credulity they repre
hend V or elfe have fome extraordinary evidence of their Per-
fwafion, viz. 'Ibxt 'tit abfurd and hnpoffible there fbould be &
Witch or Apparition. And I am confident, were thofe little
appearances removM, which Men have fortn'd in their Fan
cies

Philosophical Confederations jCfia 6.

cies againft the belief of fuch things i> their own Evidence
would make the way to Mens aflent, without any more Ar
guments than what they know already to enforce it. There
is nothing then neceflary to be done, in order to the efta-
blifliing the belief I would reconcile to Mens minds, but to
endeavour the removal of thofe Prejudices they have received
againft it: the chief of which I fhall particularly deal with.
And I begin with that bold AiTertion, That

I.

(10 *~T^He NO 710 N of a Spirit if impofible and contraditti-
JL ous ', and confeqmntly fo if that of Witches, the belief
of which is founded on that Doctrine.

To which Objection I Anfwer,

'.(i.) If the Notion of a Spirit be abfurd, as is pre
tended, that of a GOD, and a SOllL diftincr from Mat
ter, and Immortal, are likewife Abfurdities.' And then,
That the World was jumbled into this elegant and orderly Fa-
brick by chance j and that our Souls are only parts of Mat
ter, that came together we know not whence, nor how j
and fhall again fhortly be diffolv'd into thofe loofe Atoms that
compound them > That all our Conceptions are but the
thrufting of one part of Matter againft another j and the
Idea's of our Minds meer blind and cafual Motions : Thefe,
and a thoufand more the groifeft Impoilibilities and Abfurdi
ties (confequents of this Proportion, 7 bat the Notion of a -Spi
rit is abfurd) will be fad Certainties and Demonftrations.
And with fuch Affertors I would ceafe to dilcourfe about
Witches and Apparitions^ and addrefs my felf to obtain their
aflent to Truths infinitely more Sacred.

And yet (2.) though it iliould be granted them, that a
Subilance immaterial is as much a contradiction as they can
fancy, yet.why Chould they not believe that the Air, and all
the Regions above us, may have their invifible intellectual
Agents of Nature like unto our Souls, be that what it will i
and fome of them at leaft as much degenerate as the vileiT
and moil mifchievous among Men. This 'Hyprtbefs will be

enough

Modern Sadducifm.

enough to fecure the pofTibility of Witches and Apparitions.
And that all the upper Stories of the Univerfe are furnifh'd
with Inhabitants, 'tis infinitely reafbnable to conclude from
the Analogy of Nature > Since we fee there* is nothing fo con
temptible and vile in the World we relide in, but hath its li
ving Creatures that dwell upon in the Earth, the Water, the
inferiour Air '•> the Bodies of Animals, the Fleili, the Skin,
the Entrails > the Leaves, the Roots, the Stalks of Vegeta
bles '•> yea, and all kind of Minerals in the Subterraneous Re
gions : I fay, all thefe have their proper Inhabitants i yea, I
luppofe this Rule may hold in all diitindt kinds of Bodies in
the World, That they have their peculiar Animals. The cer
tainty of which I believe the improvement of Microfcopical
Obftrvations will difcover. From whence I infer, That
fmce this little Spot is fo thickly peopled in every Atom of
it, 'tis weaknefs to think that all the vafr fpaces above, and
hollows under Ground, are deiert and uninhabited. And if
both the fuperiour and lower Continents of the Univerfe have
theirlnhabitants alio, 'tis exceedingly improbable, arguing
from the fame Analogy, that they are all of the mecr feniible
Nature, but that there are at lead fbme of the Rational and
Intellectual Orders. Which fuppofed, there is good foun
dation for the belief oi Witches, and Apparitions '•> though
the Notion of a Spirit fhould prove as abfurd and unphilofo-
phical, as I judg the Denial of it. And fo this firfc Objecti
on comes to nothing- i defcend then to the fecond frcptdiee,
which may be thus formed in behalf of the Objeftors.

I I.

(II.) ^T^Here jre Aftions in moji of thofe Relations afiribed to
j| tPitcbef., wbicb are ridiculQits and impojfibh in the na
ture of things j fitch &e (i*) tbeir flying out of Windows, af-
tertbey have ajiowted'.themfdves, to remote places. (2.) Their
transformation into Cats, Hares, and other Great wes. (3.) 'Ilmr
feeling all the hurts in their own Bodies, winch they have received in
tbnfe. (4,3 'their raifrng Tempefts, by muttering fomz nonfmfi-
cat words, or performing Ceremonies alike impertinent, M ridiculous.
And (5.) their being Jiid^d in a- certain private place of their

Bodies

fkilofiphical ConfiderAtiOKs Cffa^ 6.

"Bodies by a Familiar. *31jefe are prefttmed -to be attions inconfi-
ftent with the nature of Spirits, and above the powers of thofe
poor and mifer able Agents. And therefore the Objetthn fupfofetb
them performed only by the Fancy i and that the whole myftery gf
Witchcraft M but an iUufwn of crape Imagination*

To this aggregate Objection I return,
(i.) In the general : The more abfiird and unaccountable
thefe Adrions feem, the greater conk r mat ions are they to me
of the truth of thofe Relations, and the reality of what the
Objecftors would dcftroy. For-thefe Circumlfances being ex
ceeding unlikely, ( judging by the meafures of common be
lief ) 'tis the greater probability they are not fictitious : For
the contrivers of Fidtions ufe to form them to as near a con
formity as they can to the moft unfufpedled Realities, endea
vouring to make them look as like Truth, as is pofiible in the
main Suppofals, though withal they make them fhrange in
the Circumftance. None but a Fool, or Madman, would re
late, with a purpofe of having it believed, that he faw in Jre-
land^ Men with Horns on their Heads, and Eyes in their
Breads i or, if any (nould be fb ridiculoufly vain, as to be fe-
rious in fuch an incredible Romance, it cannot be fuppofed
that all Travellers that come into thofe parts after him fhould
tell the fame Story. There is a large Field in Fidion i and if
all thofe Relations were Arbitrary Compofitions, doubtlels the
firft Romancers would have framed them more agreeable to
the common Dodrrine of Spirits '-> at leaft, after thefe fuppo
fed Abfurdities had been a thoufand times laugh'd at, People
by this time would have learn'd to correct thole obnoxious
Extravagancies i and though they have not yet more Veracity
than the Ages of Ignorance and Superftition, yet one would
exped they (hould have got more Cunning. This flippos'd
Impoilibility then of thefe Performances, feems to me a pro
bable Argument that they are not wilful, and dellgned For
geries. And if they are Fancies, 'tis fbmewhat itrange, that
Imagination,which is the moft various thing in all the World,
fhould infinitely repeat the fame Conceits in all Times and
Places.

BUT

• agAinft Modern Sadducifm,

.BUT again (2.) the ilrange Adions related of Witches,
and prefumed to be impoilible, are not afcribed to their own
Powers, but to the Agency of thofe wicked Confederates
they itnploy: And to affirm that thole evil Spirits cannot do
that, which we conceit impoffible, is boldly to Hint the pow
ers of Creatures, whole Natures and Faculties we know notv
and to meafure the world of Spirits by the narrow Rules of
our own impotent Beings. We fee among our {elves the Per
formances of fome out-go the Conceits and Poilibilities of
others i> and we know many things may be done by the Ma-
thcmaticks, and Mechanick Artihce, which common Heads
think impoflible to be erlcdcd by the honeft ways of Art and
Nature. And doubtlefs, the fubtilties and powers of thofe
mifchievous Fiends, are as much beyond the reach and acti
vities of the moft knowing Agents among us, as theirs are
beyond the wit and ability of the moft ruitick and illiterate.
So that the utmoli that any Man's Reafon in the World can
amount to in this particular, is only this, That he canqot con
ceive how fuch things can be performed '•> which only argues
the weaknefs and imperfection of our Knowledg and Appre-
henfions > not the impoffibility of tho(e Performances : and
we can no more from hence form an Argument againft them,
than againft the moft ordinary EfTeds in Nature. We can
not conceive how the Fcetw is form'd in the Womb > nor as
much as how a Plant fprings from the Earth we tread on >
we know not how our Souls move the Body > nor how theie
diftant and extream Natures are united > as I have fhewn elfe-
where. And if we are ignorant of the moft obvious things
about us, and the moft coniickrable within our felves, 'tis
then no wonder that we know not the Conftitution and
Powers of the Creatures, to whom we are fuch ftrangers.
Briefly then, Matters of Fad well proved ought not to be
denied, becaufe we cannot conceive how they can be perfor
med. Nor is it a reaionable method of Inference, rirft to
•prefumethe thing impoflible, and thence to conclude that the
Fad: cannot be proved : On the contrary, we fhould judg of
the Adion by the Evidence, and not the Evidence by our
Fancies about the Action. This is proudly to exalt our own
Opinions above the cleareft Teftimonics, and moft ientlbler

E e Demon-

Philosophical Conversions iBflSp 6.

Demonftrations of Fa<5t : and To to give the Lye to all Man-
km'd, rather than difiruft the Conceits of our bold Imagina
tions. But yet further,

( 3.) I think there is nothing in the Inftances mentioned,
but what may as well be accounted for by the Rules of Rea-
fbn and Philofophy, as the ordinary Affairs ot Nature. For
in reiblving Natural Yb^nometia^ we can only aflign the
probable Caufcs, fhewing how things may be, not prefurntng
how they are: And in the particulars under our Examen^ we
may give an account how 'tis potfible, and not unlikely, that
fuch things (though fbmcwhat varying from the common
road of Nature) may be acfled. And if our narrow and con-
tradled Minds can furnifh us with apprehenfioris of the way
and manner of fuch Performances, (though perhaps not the
true ones) 'tis an argument that fuch things may be effected
by Creatures, whofe Powers and Knowledg are fb vaiily ex
ceeding ours. I fhall endeavour therefore briefly to fuggeft
fbme things that may render the poffibility of fuch perfor
mances conceivable, in order to the removal of this Objecti
on, that they are Contrjtdiftions; and impoffibk.

For the rirft then, That the Confederate Spirit fhould tran£
port the Witch through the Air to the place of general Ren
dezvous, there is no difficulty in conceiving it i> and if that be
true which great, Philofophers affirm, concerning the real fc-
parability of the Soul from the Body without Death, there is
yet lefs > for then 'tis eaiie to apprehend, that the Soul, ha
ving left its grofs and iluggifli Body behind it, and being
doth'd only with its immediate Vehicle of Air, or morefub-
tile Matter, may be quickly conducted to any place, by thofe
officious Spirits that attend it. And though I adventure to
affirm nothing concerning the truth and certainty of this Sup-
polltion, yet I mutt needs fay, it doth not fecm to me unrea-
fbnable. Our experience of Apoplexies^ Epilepfw^ Extafies^
and the ftrange things Men report to have ieen during thofe
T>€liqiiimnf^ look favourably upon this Conjecture j which '
feems to me to contradict no Principle of Reafbn or Philofo-
phy, imce Death confifts not fo much in the adhaal leparation
of Soul and Body, as in theindifpofitionand unritnefs of the
Body for Vital Union, as an excellent Philofopher hath made

good:

Modern Sadducifm .

good: On which Htfothefs, the Witch's anointing her felf
before fhe takes her flight, may perhaps ferve to keep the Body
tenaritable, and in fit difpofition to receive the Spirit at its re
turn. Thefe things, I fay, we may conceive, though I af
firm nothing about them i and there is not any thing in fuch
Conceptions but what hath been own'd by Men of Worth and
Name, and may ieem fair and accountable enough to thofe
who judg not altogether by cuftomary Opinions. There's a
faying of the great Apoltle that feems to countenance this
Platonic}^ Notion •> what is the meaning elfe of that Expref-
fion, [Wljether in the Eodyjr out of the Body ^ I cannot teV] ex
cept the Soul may be feparated from the Body without
death ? Which if it be granted poflible, 'tis fufficient for my
purpofe. And

C 2. ) The Transformations of Witches into thefhapes of
other Animals, upon the fame fuppofal is very conceivable,
fince then 'tis eaile to apprehend, that the Power of Imagina
tion may form thofe paifive and pliable Vehicles into thofe
fhapes, with more eafe than the Fancy of the Mother can the
iiubborn Matter of the Fcetw in the Womb, as we fee it fre
quently doth in the Inilances that occur of Signatures, and
monftrous Singularities > and perhaps (bmetimes the confe
derate Spirit puts tricks upon the Senfes of the Spectators,
and thofe Shapes are only Illufions.

But then (3.) when they feel the Hurts in their grofs
Bodies, that they receive in their Aiery Vehicles, they mult
be fuppofed to have been really prefent, at leait in thefe lat
ter > and 'tis no more difficult to apprehend how the hurts of
thofe fhould be tranilated upon their other Bodies, than how
Difeafes fhould be inrlidled by the Imagination, or how the
Fancy of the Mother (hould wound the Fxtw^ asieveral cre
dible Relations do attefL

And (4O f°r tnc^r railing Storms and Tempefis -, They
do it not by their own, but by the power of thofe Evil Spi
rits that reilde in the Air , and the Ceremonies that are ea-
joyn'd them, are doubtlefs nothing elfe but Entertainments
tor their Imaginations, and likely defign'd to perfwade them,
that they do-thefe ftrange things themfelves.

Ee 2 fLaftly)

10 fhilofophicAl Confederations

(Laftly, ) For their being fuck'd by the Familiar, I fay,
(i.) we know fb little of the nature of T> Demons and Spirit^
that 'tis no wonder we cannot certainly divine the Reafbn of
fo tfrange an Adion. And yet (2.) we may conjedure at
fbme things that may render it lefs improbable 5 For fbme
have thought that the Genii (whom both the Platonical and
Gbriftian Antiquity thought embodied) are recreated by the
Reeks and Vapours of Humane Blood, and the Spirits that
proceed from them : Which fuppofal (if we allow them Bo
dies) is not unlikely, every thing being refreih'd and nou-
rifh'd by its Like. And that they are not perfedly abftrad
from all Body and Matter, (beiides the Reverence we owe to
the wifeit Antiquity) there are feveral confiderable Argu
ments I could alledge to render exceeding probable. Which
things fuppofed, the Devil's faking the Sorcertfl is no great
wonder, nor difficult to be accounted for. Or perhaps
(3.) this may be only a Diabolical Sacrament, and Ceremo
ny to confirm the Hellifli Covenant. To which I add,
f 4.)That the Familiar doth not only luck the Witch,but in the
Adion infufeth fbme poifbnous Ferment into Her, which
gives her Imagination and Spirits a Magical Tindure, where
by they become milchicvouily influential > and the word Ve-
neflca intimates fome fuch Matter. Now that the Imagination
hath a mighty power in Operation, is fcen in the juft-now
mention'd Signatures, and Difeafcs that it caufeth 5 and
that the Fancy is modified by the Qualities of the Blood and
Spirits, is too evident to need proof. Which things fuppo
fed, 'tis plain to conceive that the Evil Spirit having breathed
fbme vile Vapour into the Body of the Witch, it may taint
Her Blood and Spirits with a noxious Quality, by which her
infeded Imagination, heightned by Melancholy, and this
vvorfe Caufe, may do much hurt upon Bodies that are ob
noxious to fuch Influences. And 'tis very likely that this
Ferment -difpofeth the Imagination of the Sorcerefs to caufe
the mentioned <x<$oufe0ioc, or feparation of the Soul from the
Body,and may perhaps keep the Body in fit temper for its re
entry i as alfo it may facilitate transformation, which, it
may be, could not be effeded by ordinary and unaffifted Ima
gination,

Thus

6. ariv Modern Sadducifm, 1 1

Thus we fee, 'tis not fb defperate to form an apprehenfion
of the manner of thefe odd Performances •> and though they are
not done the way I have defcrib'd,yet what I have (aid may help'
us to a conceit of the PctTibility,which fufficeth for my purpofe.
And though the Hyfotbifs I have gone upon will feem as un
likely to fome, as the things they attempt to explain are to
others j yet I muft defire their leave to fuggeir, that moft
things feem improbable (efpecially to the conceited, and opi-
nionative) at firft propofal : And many great Truths are
flrange and odd, till Cuilom and Acquaintance have recon
ciled them to our Fancies. And I'le prefi<me to add on this
cccafion, (though I love not to be confident in affirming)
that there is none of the Platonical Suppofals I have ufed,
but what I could make appear to be indifferently fair and rea*
fbnable.

ILL

(IIIO A Bother Prejudice againfl the being of Witches^ if, That
jLiL 'tit very improbable that the Devil^ who is a Wife and
Mighty Spirit^ foould be at the beck^ of a poor Hjg, and have
fo little to do^ of tv attend the Errands 'and impotent Lufts of a
filly old Woman.

To which I might anfwer, (i.) That 'tis much more im
probable that all the World fhould be dcceiv'd in Matters • of
Fadr, and Circumftances of the cleareft Evidence and Con-
vidHon i> than that the Devil, who is wicked, (hould be alfb
unwife •» and that He that perfwades all his Subjects and Ac
complices out of their Wits, fhould himfelf aft like his own
Temptations and Perfwafions. In brief, there is nothing
more firange in this Objection, than that Wickednefs is Bafe-
nefs and Servility \ and that the Devil is at leafure to ferve
thofe whom he is at leafure to tempt, and indullrious to ru-
ine. And (2.) I fee no neceffity to believe that the Devil is
always the Witches Confederate \ but perhaps it may fitly be
confidered, whether the Familiar be not fome departed Hu
mane Spirit, forfaken of God and Goodnefs, and (wallowed
up byxthe unfatiable delire of Mifchicf and Revenge '•> which

polTibly

Philosophical Con fide rat ions

poflibly by the Laws, and capacity of its State, it cannot exe
cute immediately. And why we fhould prefume that the De
vil fhould have the liberty of wandering up and down the
Earth and Air, when he is faid to be held in the Chains of
Darknefs > and yet that the feparated Souls of the Wicked
of whom no fuch thing is affirm'd in any Sacred Record'
fliould be thought fo imprifon'd, that they cannot poilibly
wag from the Place of their Confinement, I know no fhadow
of Conjecture. This Conceit I'm confident hath prejudic'd
many againft the belief of Witches and Apparitions, they
not being able to conceive that the Devil fhouid be fo ludi
crous, as Appearing Spirits are fometimes reported to be in
their Frolicks ••> and they prefume, that Souls departed never
revifit the free and open Regions '•> which confidence, I know
nothing to juftifie : For fince good Men in their Hate -of fepa-
ration are faid to be iar^jyeAo/, why the wicked may not be
iuppofed to be i^oa/.xxjyes in the worft fenfe of the word, I
know nothing to help me to imagine. And if it be fo fuppo-
fed that the Imps of Witches are fometimes wicked Spirits
of our own Kind and Nature, and polfibly the fame that have
been Sorcerers and Witches in this Life : This Suppofal may
give a fairer and more probable account of many of the Adi-
ons of Sorcery and Witchcraft, than the other Hypotbefis^
that they are always Devils. And to this Conjecture, Fie ad-
venture to fubjoin another, which alfb hath its probability.,
viz. (3.) That 'tis not impoflible but that the Familiars of
Witches are a- vile kind of Spirits, of a very inferiour Con
futation and Nature, and none of thofe that were once of the
higheft Hierarchy^ now degenerated into the Spirits we call
Devils. The common divifion of Spirits is in my Opinion
much too general \ and why may we not think, there is as
great a variety of Intellectual Creatures in the Inviflble
World, as of Animals in the Vifible > Andthat all the Supe-
riour, yea, and Inferiour Regions, have their feveral kinds of
Spirits differing in their natural Perfections j as well as in the
Kinds and Degrees of their Depravities? Which if we fup-
pofe, 'tis very probable that thofe of the bafeft and meaneft
Orders are they, who Tubrnit to the mentioned Servilities :

And

. &gainft Modern Sadducifm. x ^

And thus the Sagefs,and grandeur of the Prince of Darknefs
iieed not be brought in queftionon this Cccafion.

I V.

BVt (IV.) the Opinion of Witches feems to fome to accufe
Providence '•> and to Juggefi that it bath exfofed Innocents' to
the fury and mdice of revengeful Fiends i yea, and juppojetb thofe
moft obnoxious, of whom we might mofl reasonably, exfecf a more
/pedal care and protection 5 mofl of the cruel pra&ices. of thofe
prefwnd Inftmments of Hell, being upon Children, who as they
leafl d?ferve to be deferted, by that Provide/ice that faperintends all
things, jo they tnvft need its Guardian Influence.

To this Co fpecious an Objedion, I have thefe things to
anfwcr.

( i.) Providence is an unfathomable Depth-, and if we
fhould not believe the Phenomena of our Senfes, before we
can reconcile them to our Notions of Providence, we muft
be groffcr Scepticks than ever yet were extant. The rniferics
of the prcfent Life, the unequal diftributions of Good and
Evil, the ignorance and barbarity of the greater! part of
Mankind, the fatal difadvantages we are all under, and the
hazard we run of being eternally miferable and undone >
thefe, I fay, are things that can hardly be made confiftent with
that Wifdomand Goodnefs that we are fure hath made, and
mingled it felf with all things. And yet we believe there is
a beauty, and harmony, and goodnefs in that Providence,
though we cannot unriddle it in particular Initances ? nor, by
reafon of our ignorance and imperfection, clear it from con
tradicting Appearances 5 and confequently, we ought not to
deny the being of Witches and Apparitions, bccaufe they
will create us fome difficulties in our Notions of Providence.
(2.) Thofe that believe that Infants are Heirs of Hell, and
Children of the Devil as foon as they are difclofed to the World,
cannot certainly offer fuch an Objection •> for what is a little
trifling pain of a moment, to thole eternal Tortures j to
which, if they die as fbon as they arq born, according to the
tenourof thisDoftrine, they are everlaflingly expofed ? But

how-

PhilofophicAl Confederations ;6ff3£ 6.

however the cafe (lands as to that, 'tis certain, (3 .) That Pro
vidence hath not fecur'd them from other violences they are
obnoxious to, from cruelty and accident 5 and yet we accufe
It not, when a whole Townful of Innocents fall a Vidtim to
the rage and ferity of barbarous Executioners in Wars and
MafTacres. To which I add, (4.) That 'tis likely the mif-
chief is not fo often done by the evil Spirit immediately, but
by the malignant influence of the Sorcerefs, whofe power of
hurting confifts in the fore-mention'd Ferment, which is in-
fufed into her by the Familiar. So that I am apt to think
there may be a power of real Fafcination in the Witches Eyes
and Imaginations, by which for the molt part (he adts upon

tender Bodies. Nefcio quit teneros oculm -For the

Peftilential Spirits being darted by a fpightful and vigorous
Imagination from the Eye, and meeting with thofe that are
weak and pailive in the Bodies which they enter, will not fail
to infeft them with a noxious Quality, that makes dangerous
and firange Alterations in the Perfon invaded by this poifonous
Influence : which way of adi.ng by fubtil and inviilble In-
Itruments, is ordinary and familiar in all natural Efficiencies,.
And 'tis now pair queftion, that Nature for the moft partac/ts
by liibtil Streams and Aforrhdias of Minute Particles, which
pafs from one Body to another. Or however that be, this
kind of Agency is as conceivable as any of thofe Qualities,
which our Ignorance hath .called Sympathy and Antipathy-*
the reality of which we doubt not, though the manner of
Adiori be unknown. Yea, the thing I fpeak of is asealie to
be apprehended, as how Infection (hould pa£s incertain tenu-
ious Streams through the Air, from one Houfe to another >
or, as how the biting of a mad Dog (hould fill all the Blood
and Spirits with a venomous and malign Ferment , the
application of the Vertue doing the fame in our Cafe, as that
of Contad: doth in this. Yea, fbme kinds of Fafcination are
perform'd in thisgrofler and more fenlible way,asby linking,
giving Apples, and the like, by which the contagious Quali
ty may be tranfmitted, as we fee Difeafes often are by the
touch. Now in this way of con jedf ure, a good account may
be given why Witches are iroft powerful upon Children and
timerous Perfbns, viz. becaufe their Spirits and Imaginations

being

agaiv/l Modern Sadducifm. 15

being weak and palTive, are not able to refill: the fatal Influ
ence j whereas Men of bold Minds, who have plenty of
nrong and vigorous Spirits are fecure from the Contagion >
as in peitilential Airs clean Bodies are not fo liable tolnfedion
as other tempers. Thus we fee 'tis likely enough, that, very
often, the Sorccrefs her felf doth the mifchieft and we know,
de fafto^ that Providence doth not always fecure us from one
anotbers Injuries '-> And yet I mull: confeis, that many times
alfb the Evil Spirit is the Mifchievous Agent > though this
Confeflion draw on me another Objection, which I next
propofe >

V.

(V.) T'T may bt faid^ that if Wicked Spirits can hurt Of by tbe
JL

Direftion^ and at the depre of a Witcb^ one. would
tbey Jboitld have tbe fame power to do M injury without injUgation
or compatt , and'if tbis be granted^ *ti<s a wonder that we are not
always annoyed and infejhd by them. To which

I Anfwer, (i.) That the Laws, Liberties, and Reftraints
of the Inhabitants of the other World are to us utterly un
known 5 and in this way, we can only argue our felves into
confeiHons of our Ignorance, which every Man muft acknow
ledge that is not as immodeii, as ignorant. It muft be gran
ted by all that own the Being, Power, and Malice or" Evil
Spirits, that the {ecurity we enjoy is wonderful, whether they
aci by Witches or not '•> and by what Laws they are kept from
making us a Prey, to fpeak like Philoibphers, we cannot tell:
Yea, why they thould be permitted to tempt and ruine us in
our Souls, and reftrain'd from touching or hurting us in our
Bodies, is a My ftery not eafily accountable. But (2.) though
we acknowledg their Power to vex and torment us in our Bo-'
dies aHb •> yet a reafon may be given why they are lefs frequent
in this kind of mifchief, viz. becaufe their main Defigns are
IcvelFd againft the intereftand happineft of our Souls, which
they can bell: promote, when their Adrions are moil fly and
fecret i whereas did they ordinarily perfecute Men in their
Bodies, their Agency and wicked Influence would be difco-

F f ver'd,

Philosophical Conversions *SflS}> 6 .

ver'd, and make a mighty noife in the World, whereby Men
would be awaken'd to a fiitable and vigorous oppofition, by
the ufe of fuch means as would engage Providence to refcue
them from their rage and cruelties!) and at laft defeat them in
their great purpofes of undoing us eternally. Thus 'we may
conceive that the fecurity we enjoy may well enough cotifirt
with the power and malice of thofe Evil Spirits > and upon
this account may fuppofe that Laws of their own may pro
hibit their unKcenc'd Injuries > not from any goodnefs there
is in their Conftitutions, but in order to the more fuccefsful
carrying on the projedrs of the Dark Kingdom , as Generals
forbid Plunder, not out of love to their Enemies, but in
order to their own fuccefs. And hence (3.) we may
fuppofe a Law of Permiifion to hurt us at the inftance of
the Sorcerefs, may well liand with the polity of Hell, fince
by gratifying the wicked Perfbn, they encourage her in
malice and revenge, and promote thereby the main ends
of their black Confederacy, which are to propagate Wick-
ednefs, and to ruine us in our eternal Interefts. And yet
( 4. ) 'tis clear to thofe that believe the Hi/lory of the
Gofpel, that Wicked Spirits have vexed the Bodies of Men,
without any inftigation that we read of? and at this day "'tis
very likely that many of the flrange Accidents and Difeafes
that befal us, may be the infliction of Evil Spirits, prompted
to hurt us only by the delight they take in mifchie£ So that
we cannot argue the improbability of their hurting Children
and others by Witches, from our own fecurity and freedom
from the Effedts of their Malice, which perhaps we feel in
more Inftancesthan we are aware of.

VI.

(VI.) A Nother Prejudice againft the belief of Witches, #, a
jLJL frefumption upon the enormous force of Melancholly and
Imagination 5 which without doubt can do wonderful Things^ and
beget ftrange Perfoafwns > and to thefe Caufes fome afcribe all the
Effetts of Sorcery and Witchcraft, To which I reply briefly i
and yet I hope Efficiently,

(i.) That

Modern Sa'dducifiih T 7

(i.) That to refblve all the clear Circumftances of Fa<fr,
which we rind in well-attefted, and confirm' d Relations of
this kind, into the power of deceivable Imagination, is to
make Fancy the greater Prodigy > and to fuppofe, that it can
do ftranger Feats than are believed of any other kind of Fa£
cination* To think that Pins and Nails, for inftance, can,
by the power of Imagination be convey'd within the Skin >
or that Imagination fhould deceive fo many as have been
Witneifes in Objects of Senfe, in all the Circumftances of
Difcovery : This, I fay, is to be infinitely more credulous
than the Aflertors of Sorcery, and Demoniack Contracts.
By the fame reafon it may be believ'd, that all the Battels
and ilrange Events of the World, which our felves have not
feen, are but Dreams and fond Imaginations, and like thofe
that are fought in the Clouds, when the Brains of the delu
ded Spectators are the only Theatre of thofe fancied Trani-
adrions. And (2.) to deny evidence of Fad:, becaufe their
Imagination may deceive the Relators, when we have no rea
fon to think fb, but a bare prefumption, that there is no facb
thing of is related, is quite to deftroy the Credit of all Humane
Teitimony,and to make all Men liars in a larger (enfe than the
Prophet concluded in his hafte. For not only the Melancholick
and the Fanciful, but the Grave and the Sober, whofe Judge
ments we have no reafon to fufpedt to be tainted by their Ima
ginations, have from their own knowledge and experience
made reports of this Nature. But to this it will poilibly be re-
joyn'd, and the Reply will be another prejudice againtf the
belief for which I contend, viz.

VII.

(VII.) '"T^Hat 'tit a fufyicioltt ciratmjlance that Witchcraft is
A bttt a Fancy^ fmce the Perfons that are accitfed^ arc
commonly poor and mifirable old Women^ rvbo are over-grown with
difcontent and melancholy, which are very imaginative > and the
Perfons faid to be bewitctfd^ are for the moft part Children^ or
People very weal^, who are eafily imfofed upon, and are apt to re
ceive jlrong Imprejions from nothing : wbereM were there any fuch

F f 2 thing

i8 Philosophical ConfiderAtions ifSflsy 6.

thing redly, Vtf not //%/y, but that the more cunning and fu
Pejf erW0'/, who might the more faccefifutty carry on the mifibk-
vows Difigns of the Vark^ Kingdom, Jhould be oftener engaged in
thofc black^ Confederacies v and alfb one would expett Effefts of the
Hellijh Combination upon others than the Innocent and the Ignorant.

To which Objection it might perhaps be enough to return,
( as hath been above fuggefkd ) that nothing can be conclu
ded by this and fuch-like arguings, but that the policy and-
menagesof the Inftruments of Darknefs are to us altogether
unknown, and as much in the dark as their Natures j Man
kind being no more acquainted with the Reafbns and Me
thods of Adionin the other World, than poor Cottagers and
Mechanicks are with the Intrigues of Government, andRea-
fbns of State. Yea, peradventure (2.) 'tis one of the great
Defigns, ( as 'tis certainly the Intereft ) of thofe wicked
Agents and Machinators, induftrioufly to hide from us their
influences and ways of adting, and to work, as near as is
poffible, incognito , upon which fuppofal 'tis eafie to conceive
a reafon, why they moft commonly work by, and upon the
weak and ignorant, who can make no cunning Obfervati-
ons, or tell credible- Tales to deted their Artifice. Befides
(3. ) 'tis likely a ilrong Imagination, that cannot be weak-
en'd or difturb'd by a bufie and fubtil Ratiocination, is a
necefTary requifite to thofe wicked Performances i without
doubt an heightned and obftinate Fancy hath a great in
fluence upon impreilible Spirits i yea, and as I have con-
jeclur'd before, on the more paflive and fufceptible Bodies :
And I am very apt to believe, that there are as real Com
munications and Intercourfes between our Spirits, as there are
between Material Agents j which fecret Influences, though
they are unknown in their Nature, and ways of adting, yet
they are fufficiently felt in their EfFeds : For Experience at-
teffo, that fome by the very majefty and greatnefs of their
Spirits, difcover'd by nothing but a certain noble Air that ac
companies them, will bear down others lefs great and gene
rous, and make them fheak before them i and fome, by I
know not what ftupifying vertue, will tie up the Tongue,
and confine the Spirits of, thofe who arc otherwife brisk and

voluble.

6* A^v Modern Sadducifm.

voluble. Which thing fuppofed, the influences of a Spirit
pofTefs'd of an active and enormous Imagination, may be
malign and fatal where they cannot; be reliftedj efpecially
when they are accompanied by thofe poifonous Reaks that
the Evil Spirit breaths into the Sorcerefs, which likely are
fhot out, and applyed by a Fancy heightned and prepared by
Melancholy and Diiconten t. And thus we may conceive why
the Melancholick and Envious are ufed upon fuch occafions,
and for the fame reafbn the Ignorant, fince Knowledge checks
and controuls Imagination •> and thofe that abound much in
the Imaginative Faculties, do not ufually exceed in the Rati
onal. .And perhaps (4.) the ~D*mon himfelf ufeth the Ima
gination of the Witch fb qualified for his purpofe, even in
thofe Actions of mifchief which are more properly his i for
it is moft probable, that Spirits ad not upon Bodies immedi
ately, and by their naked EfTence, but by means proportio
nate and futable Inftruments that they ufe , upon which ac
count likely 'tis fb ilrictly required, that the Sorcerefs (hould
belive, that (b her Imagination might be more at the Devo
tion of the mifchievous Agent : And for the fame reafbn alfb
Ceremonies are ufed in Inchantments, viz. for the begetting
this Diabolical Faith, and heightning the Fancy to a degree
of ftrength and vigour fufficient to make it a rit Inftrument
for the defign'd performance. Thefe I think are Reafons of
likelihood and probability, why the Hellifh Confederates are
moftly the Ignorant and the Melancholick.

VIII.

CVIII.) ^T^He frequent Impoftttres that are met with in thx k{nd,
Jl beget in fome a belief, that all fuch Relations are
Forgeries and Tales } and if we urge the evidence of a Story for
the belief of Witches or Apparitions, they will produce two Of
fiemingly flrong and plaitftble, which Jhatt conclude in Mijlakg or
Defign i inferring thence, that all others are of the fame quality
and credit. But fuch Arguers may pleafc to confider,

( i. ) Thata finglc Relation for an Affirmative, fufficient-
Jy conh'rmcd and attcftcd, is worth a thoufand Tales of for

gery

Philosophical Confident ions

gery and impofture, from whence an Univerfal Negative can
not be concluded. So that though all the Objector's Stories
be true, and an hundred times as many more fuch Decepti
ons j yet one Relation, wherein no fallacy or fraud could be
fufpecled for our Affirmative, would fpoil any Conclufion
could be erected on them. And

(2.) It feems to me a belief fufficiently bold and preca
rious, that all thefe Relations of Forgery and Miffoke fhould
be certain, and not one among all thofe which acted the
Affirmative Reality, with Circumihnces as good as could be
expected or wifh'd,(liould be true » but all fabulous and vain.
Certainly they have no reafbn to object Credulity to the Af-
fertors of Sorcery and Witchcraft, that can fwallow fb large
a Morfel. And I defire fuch Objectors to coniider,

(3.3 Whether it be fair to infer, that becaufe there are
fbme Cheats and Importers, that therefore there are no Rea
lities. Indeed frequency of deceit and fallacy will warrant a
greater care and caution in examining > and fcrupulofity and
ihinete of afTent to things whereing fraud hath been practi
ced, or may in the leaft degree be fufpected : But, to con
clude, becaufe that an old Woman's Fancy abufed her, or
fbme knavifh Fellows put tricks upon the ignorant and timo
rous, that therefore, whole Ailiies have been a thoufand times
deceived in judgement upon Matters of Fact, and numbers
of fbber Perfons have been forfworn in things wherein Per
jury could not advantage them » I fay, fuch Inferences are as
void of Reafon, as they are of Charity and good Manners.

IX.

T* may be fuggefted further, That it cannot be imagined
what defign the Dwil fljottld have in making thofe Jb-
Icmn Compafffj jince Perfons of fitch debauched and irreclaimable
Difyofitions as thofe with whom he If fnffofcd to confederate^ are
pretty fecitrely his antecedently to thz Bargjin, and cannot be
more fo by it, jince they cannot pit their Souls out of poffibility of
1 he Divine Grace^ but by the Sin that it unpardonable j or if they
could fo dijpofe and give away tbemfelver^ it will to fome feem
very unlikely ', that a great and mighty Spirit fliould oblige him-

felf

. Againfl Modern Sadducifm. 2 1

felf to fitch ob finances, and k?ep fitch a-do to fecvre the Soul
of a filly Body, which 'twere odds but it would he His, though
He fut himfelf to no farther trouble than that of his ordinary
Temptations.

To which Suggeftions 'twere enough to fay, that 'tis fuf-
ficient if the thing be well prov'd, though theDefign be not
known : and to argue negatively a fine, is very unconclufive
in fuch Matters. The Laws and Affairs of the other World
(as hath been intimated) are vaftly differing from thofe of
our Regions, and therefore 'tis no wonder we cannot judge
of their Dellgns, when we know nothing of their Menages,
and fo little of their Natures. The ignorant looker-on can't
imagine what the Limner means by thofe feemingly rude
Lines and Scrawls which he intends for the Rudiments of a
Picture > and the Figures of Mathematick Operation are non-
fenfe, and dafhes at a venture to one un-inftrudled in Mecha-
nicks : We are in the dark to one anothers Purpofes and In-
tendments i and there are a thoufand Intrigues in our little
Matters, which will not prefently confefs their Defign, even
to fagacious Inquifitors. And therefore 'tis folly and incogi-
tancy to argue any thing one way or other from the defigns
of a fort of Beings, with whom we fo little communicate*
and polTibly we can no more aim, or guefs at their Projects
andDefignments, than the gazing Beait can do at ours, when
they fee the Traps and Gins that are laid for them, but un-
derlland nothing what they mean. Thus in general.

But I attempt fomething more particularly, in order to
which I muft premiie, That the Devil is a name for a Body
Politick, in which there are very different Orders and Degrees
of Spirits, and perhaps in as much variety of place and Hate,
as among our felves > fo that 'tis not one and the fame Per-
fon that makes all the Compacts with thofe abufed and fedu-
ced Souls, but they are divers, and thofe 'tis like of the mean-
eft and bafeft quality in the Kingdom of Darknefs '•> which
being fuppofed, I offer this account of the probable Defign
of thofe wicked Agents, viz. That having none to rule or
tyrannize over within the Circle of their own Nature and Go
vernment, they affect a proud Empire over us (the defire of

Dorni-

2 2 Philofophical Confer At uns ;£(&£ 6.

Dominion and Authority being largely fpread through the
whole circumference of degenerated Nature, efpecially among
thofe, whofe pride was their original tranfgreliion) everyone
of thefe then def ires to get ValTals to pay him homage, and
to be employed like Slaves in the fervices of his Lutfs and
Appetites > to gratitie which defire, dislike it may be allow
ed by the conftitution of their State and Government, that
every wicked Spirit iliall have thofe Souls as his property, and
particular Servants and Attendants, whom he can catch in
iuch Compacts '•> as thofe wild Beaits that we can take in
hunting are ours, by the allowance of our Laws j and thofe
Slaves that a Man hath purchased, are his peculiar Goods, and
the Vaflals of his Will. Or rather thofe deluding Fiends
are like the feducing Fellows we call Spirits^ who inveigle
Children by their falie and flattering Promifcs, and carry them
away to the Plantations of America^ to befervilely employed
there in the Works of their Profit and Advantage. And as
thofe bafe Agents will humour and flatter thelimple unwary
Youth, till they are on Ship-board, and without the reach of
thofe that might refcue them from their hands : In like man
ner the more mifchievous Tempter ftudics to gratirie, pleale,
and accommodate thofe he deals with in this kind, till
Death hath lanch'd them into the Deep, and they arepaflthe
danger of Prayers, Repentance, and Endeavours '•> and then
He ufeth them as pleafeth Him. This account I think is not
unreafonable, and 'twill fully anfwer the Objection. For
though the Matter be not as I have conjedrurd, yet 'twill fug
ged a way how it may be conceiv'd, which dellroys the Pre
tence, That the Delign is inconceivable.

X.

BVt ( X. ) we are ftiti liabk to be queftiond^ bow it comes
about that tbofe frond and infolent Dejigners frjaice tn tb'x
kindu^on ft few, when one would expett, that they jhould be ft ill
trading tbit way^ and every-wbcre be driving on the Projett^ wbicb
tbe vileneft of Men makes Jo feifable> and would Jo much ferve
tbe intereft of tbeir Litjh.

To

ft Modern Saddticifin,

To which, among other things, that might be fuggelkd,
I return,

( i. ) That we are never liable to be fo betrayed and abn-
fed, till by our vile Difpofitions and Tendencies we have for
feited the care and overiight of the better Spirits j who, though
generally they are our guard and defence againft the malice
and violence of Evil Angels, yet it may well enough be
thought, that fbmetimes they may take their leave of fuch as
are fwallowcd up by Malice, Envy, and dcfire of Revenge,
qualities moil contrary to their Life and Nature i and leave
them expofed to the invalion and follicitations of thofe
Wicked Spirits, to whomitich hateful Attributes make them
very futable. And if there be particular Guardian Angels,
C as 'tis not abfurd to fancy ) it may then well be fuppofed,
that no Man is obnoxious to thofe Projects and Attempts, but
only fuch whofe vile and miichievous Natures have driven
from them, their prote&ing Genius. Againft this derelidion
"to the power of Evil Spirits, 'tis likely enough what fbme
affirm, that the Royal Pfalmift directs that Prayer, Pfal. 71.
p, 10. Cafl rm not off in the time of old Age j forfakg m? not
when my flrength faileth. JFor - They that kgep my Soul £<pu-
AacroDVT^s T£) NfPxM M*, as the LXX and the Vulgar La
tin, Qui cuftodiunt animam meam~j they takg counfel together^
faying-, God bath forfakgn him^ persecute him and takg him, for
there vs none to deliver him. (2.) 'Tis very probable, that the
fiate wherein they are, will not eafily permit palpablelnter-
courfes between the bad Genii^ and Mankind, imce 'tis
probable that their own Laws and Government do not al
low their frequent excurfions into this World, Or, it may
with as great likelyhood be fuppofed, that 'tis a very hard
and painful thing for them, to force their thin and tenuious
Bodies into a vifible confidence, and fuch Shapes as are ne-
ceffary for their deflgns in their correfpondencies with Witcfas*
For in this AcStion their Bodies mult needs be exceedingly
comprefs'd, which cartnot well be without a painful fenie.
And this is perhaps a realbn why there are fo few Appariti
ons, and why Appearing Spirits are commonly in fuch halt to
begone, viz. that they may be deliu^r'd from the unnatural

G g preflbre

Philosophical Confer aliens ^KlflJ? 6.

preiTure of their tender Vehicles, which I confefs holds more
in the Apparitions of Good, than of Evil Spirits j moil Re
lations of this kind, deicribing their difcoverics of them-
felvcs as verytranfient, (though for thofe the Holy Scripture
records, there may be peculiar reafon why they are not Co)
whereas the Wicked Ones are not altogether fo quick and
hafiy. in their Vifits : The reafon of which probably is, the
great fubtilty and tenuity of the Bodies of the former, which
will require far greater degrees of compreffion^ and confi>
quently of pain, to make them vifible ? whereas the latter
are more feculent and grofs, and fb nearer allied to palpable
Confiftencies, and rr.ore ealjjy reduceable to Appearance and
Viiibility.

' At this turn, Thave again made ufe of the Platonick Hy-
pothefl?, That Spirits are embodied., upon which indeed a °reat
part of my Difcourfe is grounded : And therefore I hold my
lelf obliged to a fhort account of that fuppofaJ. It feems
then to me very probable from the Nature of Senfe, and Ana
logy of Nature. For Ci.J we perceive in our felves, that
all Senfe is caus'd and excited by Motion made in Matter 5
and when thofe Motions which convey fenfible Impreillons
to the Brain, the Seat of Senfe, are intercepted, Senfe is loil :
So that, if we fuppofe Spirits perfectly to be disjoin'd from
all Matter, 'tis not conceivable how they can hav: the fenfe
of any thing v For how material Objects mould any way be
perceiv'd, or felt without Vital Union with Matter, 'tis not
pofiible to imagine. Nor doth it (2.) fe^m futable to the
Analogy of Nature," which ufeth not to make precipitious
kaps from one thing to another, but ufually proceeds by or
derly Heps and gradations : whereas were there no order of
Beings between Us, (who are fb deeply plunged into the
grofTeft Matter) ai, 1 pure, unbodied Spirits, 'twere a mighty
jump in Nature. Si/ce then the greateft part of the World
confitfs of the finer portions of Matter, and our own Souls
are immediately united unto thefe, 'tis exceeding probable,
that the nearer orders of Spirits are vitally join'd to fuch Bo
dies ••) and fo, Nature by degrees afcending frill by the more
rerin'd and fubtile Matter, gets at lafl to the pure Noes or
immaterial Minds, which the Platonifls made the higheft

Order

'&gAinfl Modern Sadducifm* 2y

Order of Created Beings. But of this I have difcomfcd
clfewhere, and have laid thus much of it at prefent, becaufe
it will enable me to add another Reafbn of the unfrequencyof
Apparitions and Compacts, viz.

(3.) Becaufe 'tis very likely, that thcfe Regions are very
unfutable, and difproportion'd to the frame and temper of
their Senfes and Bodies '•> fb that perhaps the Courfer Spirits
can no more bear the Air of our World, than Bats and Owls
can the brighteit Beams of Day : Nor can the Purer and Bet
ter any more endure the noyibm Steams, and poifonous Reeks
of this Dunghil Earth, than the Delicate can bear a Confine
ment in natty Dungeons, and the foul fqualid Caverns of
uncomfortable Darknefs. So that 'tis no more wonder, that
the better Spirits no oftner appear, than that Men are noti
more frequently in the Dark Hollows under-ground. Nor
is't any more ftrange that evil Spirits fb rarely viiit us, than
that Fifties do not ordinarily fly in the Air, (as 'tis faid one
fort of them doth) or that we fee not the Batt daily flutter
ing in the Beams of the Sun. And now by the help of
what I have fpoken under this Head, I am provided with
fome things wherewith to difable another Objedion5 which
I thus propofe :

XL

CXlOTF there be fuck an intercourse between Evil Spirits and
J[ the Wicked '•) How conies it about that there it no corrc-
fyondence between Good Angds^ and the Vertuom '•> fmce without
doubt tbefe are M defirous to prof agate the Spirit and Depgns of the
Upper and better World, as thoje are to promote the Intcreft of the
Kingdom of Darfyefl ?

\Vhich way of arguing is ftill from our Ignorance of the
State and Government of the other World, which mutt be
confell, and may, without prejudice to the'Propofition I de
fend. But particularly, I fay, ( i.) That we have ground
enough to believe, that Good Spirits do interpofe in, -yea,
and govern our Affairs. For that there is a Providence reach
ing from Heaven to Earth, is generally acknowledg'd '•> but

G g 2 that

Philosophical Confederations

that thisfuppofeth all things to be ordered by the immediate
influence, and interpofal of the Supreme Deity, fome think,
is.notveryPhilofophicalto fuppofe* iince, if. we judge by the
Analogy of the Natural World, all things we. fee are carri
ed on by the Minifiery of Second Caulis,- and Intermediate
Agents. And it doth not feem fb Magnificent and Becoming
an appreheniion of the Supreme Atee//, to fancy his imme-
diate Hand in every trivial Management. But 'tis exceeding
likely to conjecture, that much of the Government of us, and
our Affairs,- is committed to the better Spirits, with a due
fubordination and fubferviency to the Will of the chief Re-
dtor.of the Umverfe. And ?tis not abfiird to believe, that
there is a Government that runs from Higheft to Loweft, the
better and more perfec/t orders of Being ftill ruling the info-
Uriour and lefs perfedr. So that feme one would rancy that
perhaps the Angels may manage us, as we do the Creatures
that God and Nature have placed under our Empire and Do
minion. But however that is. That God 'rules the Lower
World by the Minifrery of Angels, is very confpnant to the
Sacred Oracles. Thus, Dent. 32*8, p. When the Moft High
divided the Nations their Inheritance^ when he fefarated the Sons
of Adam, he fet the- Bounds of the People, Kocr' a^/Bj&cv iy-
pA>\&v eeS, according to the number of the Angels of God^ as the
Septnagmt renders it > the Authority of which Tranflation,
is abundantly credited and ailerted, by its being quoted in the
New- Teftament, without notice of the Hebrew Textv even
there where it differs from it, as Learned Men hvave obferv'd.
\Ve know alfo that Angels were very familiar with the .Pa
triarchs of old j and Jacob's Ladder is a Myikry v which im
ports their ininiilring in the Affairs of the Lower WTorld.
Thus Orlgen and others underftand, that to be fpokenby the
Presidential Angels, Jer. 51.5?. We would have healed Baby
lon, but (he vs not healed : forfakg her, and ht us go. Like the
Voice heard in the Temple before the taking of Jerufalem by
7/>#r, MiTO&xlty&jtf^ evreu^v. . And before Nebuchadnezzar-
was fent to learn WifHom and Religion among the Beafts,
He fees a Watcher^ according to the LXX, an Angel ^ and an
Holy One come down from Heaven^ Dan. 4. 13. who pronoun-
ceth the fad Decree againft Him, and calls it the Decree of the,

JFatcbers*

6. AgAinfl Modern Sadducifm. 27

who very probably were the Guardian Genii of
of Himfelf and his Kingdom. And that there are particular
Angels that have the fpecial Rule and Government of parti
cular Kingdoms, Provinces, Cities, yea and of Perfbns, I
know nothing that can make improbable : The infrance is
notorious in Vaniel, of the Angels of Perfia and Gr&cia^ that
hindrcd the other that was engaged for the Concerns of Ju-
d£a i yea, our Saviour himfelf tells us, that Children have :
their Angels i and the Congregation of Difciplcs fuppofed that
St.Ptferhad his: Which things, if they be granted, the good
Spirits have not fo little to do with Us, and our Matters, as is
generally believed. And perhaps it would not be abfurd, if
we refcrr'd many of the llrange Thwarts,, and unexpected
Events, the Difappointments and lucky Coincidences, that be-
falus, the unaccountable Fortunes and SuccelTis that attencT
fbme lucky Men, and the unhappy Fates that dog others that
feem born to be miferable > the Fame and Favour that itill
waits on- fbme without any conceivable Motive to allure it,
and the general negledr of others more deferving, whofe
worth is not acknowledged i I fay, thefe and fuch-like odd
things, may with the greateft probability be refolv'd into the
Conduct and Menages of thofe Inviiible Supervifbrs, that pK>
fide over, and govern our Affairs.

But if they fo far concern themfehw in oifr Mattery borv vs it'
that they appear not to maintain a vifble andconfift'Comftondencc
with fome of the better Mortals, who are moji fitted for their
Communications and their Influence ? To which I have laid fbme
things already, when I accounted for the unfrequency of Ap
paritions *5 and I 'now add what I intend for another return
to the main Objection, viz.'

(2.) That the Apparition of Good Spirits is not needful *
for the Defigns of the better World, what-ever fuch may be '
for the Intcrelt of the other. For we have had the Appear
ance and Cohabitation of the Son of God j we hare Mvjes
and' the Prophets, and the continued Influence of the Spirit,
the greateit. Arguments to flrengthen Faith, the moft power
ful Motives to excite our Love, and the nobleft Encourage
ments to quicken and raifc our Deilres and Hopes, any of
which are more than the Apparition- of an Angel ••> which

woukV

2& Pbilcfipbical Covjideraticns

would indeed be a great gratification of the Animal Life,
but 'twould render our Faith lefs noble -and lefs generous'
were it frequently fo atfifted : Eleffed are they that believe^ and
yet have not feen. Befides which, the Good Angels have no
fuch Ends to profecute, as the gaining any Vaffals to ferve
them, they being Minifying Spirits for our good, aad no
felWefigners for a proud and infblent Dominion over us. And
it may be perhaps not impertinently added, That they are not
always evil Spirits that appear, as is, I know not well upon
what grounds3generally imagined i but that the extraordina
ry detections of Murders, latent Treafures, falfitied and un-
fulfiird Bequefts, which are fometimes made by Appariti
ons, may be the courteous Difcoveries of the better, and
more benign Genii. Yea-3 'tis not unlikely, that thofe War
nings that the "World fometimes hath of approaching Judg
ments and Calamities by Prodigies, and fundry odd Pbtnotne-
»*, are the kind Informations of fome of the Inhabitants of
the Upper World. Thus was Jeritfahm forewarned before its
facking by Antioclm^ by thofe Aiery Horfemen that were feen
through all the City for almoft forty days together, 2 Mac. 5.
2, 3. And the other Prodigious Portents that fore-ran its
Deilru&ion by Titus : which I mention, becaufethey are no
torious Inftances * And though, for mine own part, I fcorn
the ordinary Tales of Prodigies, which proceed from fuper-
Ititious Fears, and unacquaintance with Nature, and have been
ufed to bad Purpofes by the Zealous and the Ignorant ? Yet
I think that the Arguments that are brought by a late very In
genious Author, to conclude againft fuch Warnings and Pre
dictions in the whole kind, are fhort and inconfequent, and
built upon too narrow Hypothefeit. For if it be fuppofcd,that
there is a fort of Spirits over us, and about us, who can give
a probable guefs at the more remarkable Futurities, I know
not why it may not be conjedured,thatthekindnefs they have
for us, arid the appetite of fore-telling ftrange things, and
the putting the World upon expectation, which we find is
very grateful to our own Natures, may not incline them alfo
to give us fome general notice of thofe uncommon Events
which they forefce. And I yet perceive no reafbn we have to
fancy, that what-ever is done in this kind, muft needs be

either

6. dgainft Modern Sadducifm.

either immediately from Heaven, or from the Angels, by ex
traordinary Commifiion and Appointment. But it feems to
me not unreafbnable to believe, that thofe officious Spirits
that overfee bur Affairs, perceiving fome mighty and fad Al
terations at hand, in which their Charge is much concerned,
cannot chufe, by reafbn of their affection to us, but give us
fome feafonable hints of thofe approaching Calamities i to
which alfo their natural deiire to toretel ftrange things to come,
may contribute to incline them. And by this Hypztbefif, the
faireft Probabilities, and ftrongefl Ratiocinations againft Pro- '
digies, may be made unfervkeable. But this only by the
way.

I defire it may be confidercd further,

(3.) That .God himfelf affords his Intimacies, and con-
verfes to the better Souls, that are prepared for it , which is a
prtviledge infinitely beyond Angelical Correfpondence.

I confefs the proud and fantaftick Pretences of many of the
conceited - Melancholifts in this Age, to Divine Communion,
have prejudiced divers intelligent Perfonsagainft the belief of
any fuch happy vouchfafement v fo that they conclude the-
Dodrine of Immediate Communion with the Deity in this
Life to be but an high flown Notion of warm Imagination,
and over-luihious felf-flattery ? and I acknowledge I have my
felf had tjioughtsof this nature, fuppofmg Communion with
God to be nothing elfe but the. exercife of Vertue, and that
Peace, and thofe Comforts which naturally refultfrom it.

But I have confldered fince, that God's more near and im
mediate imparting himfelf to the Soul that is prepared for
that happinefs by Divine Love, Humility, and Refignation,
in the way of a vital Touch and Senfe, is a thing poilible in
it felf, and will be a great part of our Heaven v That Glory
is begun in Grace, and God is pleafed to give fome excellent
•Souls the happy Ante-paft ; That Holy Men in ancient Times
have fought and gloried in this Injoyment, and never com
plain foTorely as when it was with-held, and interrupted i
That the'Expreffions of Scripture run infinitely this way, and
the belt of Modern good Men, do from their own experience
atteft it i That this fpiritualizeth Religion, and renders its
Injoyments more comfortable and delicious > That it keeps

the

Al Confederations £$ty 6.

the Soul under a vivid Senfe of God, and is a grand fecurity
againfr Temptation » That it holds it iteady amid the Flat
teries of a Profperous State, -and gives it the moft grounded
Anchorage, and fupport amid the Waves of an adverfe Con
dition > That 'tis the nobleft incouragement to veitue, and
the biggcft afTurance of an happy Immortality j I fay, I con-
fidered thefe weighty things, and wondred at the carelefnefs,
and prejudice of Thoughts that occafion'd my fufpeding the
reality of fo glorious a Privilege i I law how little reafbn
there' is in denying Matters of inward Senfe, becaufe our
felves do not feel them, or cannot form an apprehenfion of
them in our Minds : I am convinced that things of guft and
reliili muft be judg'd by the fentient and vital Faculties, and
not by the noetical Exercifes of fpeculative Under/landings. :
- -And upon the whole, I believe infinitely that the Divine Spi
rit affords its fenfible Prefence, and immediate Beatifick
Touch to fome rare Souls, .who are diverted of carnal Self,
and mundane Pleafures, abftra&ed from the Body by Prayer
and Holy Meditation > fpiritual in their Deiires, and calm in
their Affections i> devout. Lovers of God, and Vertue, and
tenderly affectionate to all the World '•> fincere in their Aims,
and circumfpect in their A&ions i inlarged in their Souls,
and clear in their Minds : Thefe I think are the difpofhions
that are requiilte to lit us for Divine Communion ; and God
tranfacts riot in this near way, but' with prepared Spirits who
are thus difpofed for the manifeftation of his Prefence, and
his Influence : And fuch I 'believe he never fails to blefs with
thefe happy foretafts of Glory.

But for thofe that arePailionateand Conceited, Turbulent
and Notional, Confident and Immodeft, Imperious and Ma-
7 licious i That doat upon Trifles, and run fiercely in the ways
of a Sect i that are lifted up in the apprehenfion of the glori
ous Prerogatives of themfelves and their Party, and fcorn all
the World befides '•> P^or fuch, I fay, be their Pretenfions
what they will, to Divine Communion, Illapfes, and Difco-
veries, I believe them not ^ Their Fancies abufe them, or they
would us. For what Communion hath Light with "Dark-
nefs, or the Spirit of the Holy One with thofe, whofe Genius
and Ways are fo unlike him : But the other excellent "Souls I

defoibU

agaixft Modern Sadducifm; 3 'f.

defcrib'd, will as certainly be vifited by the Divine Prefence,
andConverfe, as the Chryftaline Streams are with the Beams
of Light, or the fitly prepared Earth, whofe Seed is in it fel£
will be adhiated by the Spirit of Nature.

So that there is no reafon to Objed here the want of An
gelical Communications, though there were none vouchfafed
us, iince good Men enjoy the Divine, which are infinitely
more (atisfa&ory and indearing.

And now I may have leave to proceed to the next Objecti
on, which may be made tofpeakthus:

XII.

(XII.) ^TpHe belief of Witches, and the wonderful things they
JL are fa.id to perform by the help of the Confederate
Daemon, weakens our Faith, and expofeth the World to Infidelity
in the great Matters of out Religion. For if they by Diabolical
Afliftance^ can inflift and cure Difeafes^ and do things fo much be
yond the comprebenfwn of our Philofophy^ and acJivity of common
Nature i What affurance can we have, that the Miracles that con
firm our Goflel were not the Effects of a Compatt of like nature^ and
that Devils were not cafl out by Beehebub ? If Evil Spirits can
ajfume Bodies^ and render themfelves vifible in humane Likenefi '•>
What fecurity can we have of the reality of the Reforrettion of
Chrifl .<? And if, by their help^ Witches can enter Chambers invi-
fbly through Key-holes^ and little unpercdved Crannies, and
transform themfelves at pleasure > What Arguments of Divinity
are there in our Saviour's Jhewing himfelf in the midft of htf Dif-
ciphs, when the Doors were Jhut, and his Transfiguration in the
Mount ? Miracles are the great Inducements of Belief i and bow
Jhall we dijiinguifh a Miracle from a Lying Wonder > a Teftimony
from Heaven^ from a Tr/cJ^ of the Angels of Hell i // 1 hey can
perform things that aftonijb and confound our Reafbns, and are be
yond all the Poffibilities of Humane Nature ? To this Objedlion
I reply i

( i.) The Wonders done by Confederacy with Wicked
Spirits, cannot derive a fufpition upon the undoubted Mira
cles that were wrought by the Author-and Proinulgers cfouv

H h Religion,

Philofophical Confer ations jCffSJ? 6.

Religion, as if'they were performed by Diabolical Compact,
fmce their Spirit, Endeavours, and Defigns, were notori-
oully contrary to all the Tendencies, Aims, and Interefts of
the Kingdom of Darkneis. For, as to the Life and Temper
of the BlefTed and Adorable JESllS, we know there was
an incomparable fweetnefs in his Nature, Humility in his
Manners, Calmnefs in his Temper, CompaiTion in his Mira
cles, Modefty in his Expreffions, Holinefs in all his Actions,
Hatred of Vice and Bafenefs, and Love to all the World >
all which are efTentially contrary to the Nature and ConiHtu-
tion of Apoftate Spirits, who abound in Pride and Rancour,
Infolence and Rudenefs, Tyranny and Bafenefs, Univerfal
Malice, and Hatred of Men : And their Defigns are as oppo-
fite, as their Spirit and their Genius. And now, Can the
Sun borrow its Light from the Bottomlefs Abyfs ? Can Heat
and Warmth flow in upon the World from the Regions of
Snow and Ice ? Can Fire freeze, and Water burn ? Can Na
tures, fo infinitely contrary, communicate, and jump in Pro
jects, that are deflrudrive to each others known Interefts ? Is
there anyBalfam in the Cockatrices Egg ? or, Can the Spirit
of Life flow frorruhe Venom of the Afp ? Will the Prince

c of Darkneis ftrengthen the Arm that is ftretcht out to pluck
his Ufurp't Scepter, and his Spoils from him ? And will he

. lend his Legions, to affift the Armies of his Enemy againft

V him ? No, thefe are impoflible Suppofals j No intelligent
Being will induftrioufly and knowingly contribute to the
Contradiction of it sown Principles, the Defeature of itsPur-
pofes, and the Ruine of its own deareft Interefts. There is
no fear then, that our Faith fhould receive prejudice from
the acknowledgement of the Being of Witches, and Power
©f Evil Spirits, fince 'tis not the doing wonderful things that
is the only Evidence that the Holy JESllS was from God,
and his Doctrine True j but the conjunction of other Cir-
cumftances, the Holinefs of his Life, the Reafbnablenels of
his Religion, and the Excellency of his Defigns, added cre-

; dit to his Works, and flrengthned the great Conclufion, That
be could be no other than the Son of Cod^ and Saviour of the
World. But befides, I fay,

(2.) That

Modern Sadducifm.' \ v

(2.) That fince Infinite WifHom and Goodnefs rules the
World, it cannot be conceiv'd, that they fhould give up the
greateft part of Men to unavoidable deception. And if Evil
Angels, by their Confederates are permitted to perform fuch
aftonifhing things, as leem Co evidently to carry God's Seal
and Power with them, for the confirmation of Falfhoods, and
gaining credit to Impofk>rs,without any Counter-evidence to
difabufe the World > Mankind is expofed to fad and fatal De-
lufion : And to fay that Providence will fuffer us to be decei
ved in things of the greateft Concernment, when we ufe the
beft of our Care and Endeavours to prevent it, istofpeak hard
things of God * and in effect to affirm, That He hath no
thing to do in the Government of the WTorld, or doth not
concern himfelf in the Affairs of poor forlorn Men : And if
the Providence and Goodnefs of God be not a fecurity unto
us againfifuch Deceptions, we cannot be afTured, but that
we are always abufed by thofe mifchievous Agents,in the Ob
jects of plain Senfe, and in all the Matters of our daily Con-
verfes. If One that pretends he is immediately fent from
God, to overthrow the Ancient Fabrick of Eftabliftied Wor-
fhip, and to erect a New Religion in His Name, fhall be
born of .a Virgin, and honoured by a Miraculous Star i pro
claimed by a Song of feeming Angels of Light, and Wor-
fhipped by the Wife Sages of the World '•, Revered by thofe
of the greateft Aulkrity, and admired by all for a Miracu
lous Wifdom, beyond his Education and his Years : If He
iliall feed Multitudes with almoft nothing, and faft himfelf
beyond all the poflibilities of Nature : If He fhall be tranf-
forrried into the appearance of extraordinory Glory, and con-
verfe with departed Prophets in their vifible Forms : If He
fhall Cure all Difeaies without Phyfick or Endeavour, and
raife the Dead to Life after they have flunk in their Graves :
If He fhall be honoured by Voices from Heaven, and attract
the Univerfal Wonder of Princes and People : If he fhall al
lay Tempefts with a Beck, and call out Devils with a Word :
If he fhall foretel his own Death particularly, with its Tragi
cal Circumftances, and his Refurrection after it : If the Veil
of the moft famous Temple in the World fhall be Rent, and
the Sun darkned at his Funeral : If He fhall, within the time

Hh 2 fore-

34 Philosophical Confederations ;Cflaj? 6.

foretold, break the Bonds of Death, and lift up his Readout
of the Grave : If Multitudes of other departed Souls fhall
arife with Him, to attend at the Solemnity of his Refurre&i-
on : If He fhall, after Death, vifibly'Converfe, and Eat, and
Drink with divers Perfons, who could noc be deceived in a
Matter of clear Senfe, and afcend in Glory in the prefence of
an aftonilht and admiring Multitude : I fay, if fuch a One as
this fhould prove a Diabolical Impoftar, and Providence
fhould permit him to be fb credited and acknowledged >
What poflibility were there then for us to be allured, that we
are not always deceived ? yea, that our very Faculties were not
given us only to delude and abufe us ? And if fb, the next
Conclufion is, Tlwt there is no God that judgeth in the Earth i
and the beft, and moft likely Hypothecs will be, 'that the World
it given uf to the Government of the "Devil. But if there be a
Providence that fupcrvifeth us, ("as nothing is more certain )
doubtlefs it will never fuffer poor helplefs Creatures to be ine
vitably deceived, by the craft and fubtilty of their mifchie-
vous Enemy,to their undoing '•> but will without queftion take
fuch care,that the Worlds wrought by Divine Power for the con
firmation of Divine Truth, fhall have fuch vifible Marks and
Signatures, if not in their Nature, yet in their Circumflan-
ces, Ends, and Defigns, as (hall difcover whence they are,
and fufficiently diftinguifh them from all Impoftures and De-
lufions j And though wicked Spirits may perform fbme
Orange things that may excite wonder for a while, yet He
hath, and will fb provide, that they fhall be baffled and di£
credited i as we know it was in the Cafe of Mofes and the
JEgyptian Magicians.

Thefe things I count fufficient to be faid to this laft, and
fhrewdeft Objection ••> Though fbme, I under/land, except,
that I have made it Wronger than the Anfwer I have applyed.
That I have urged the Argument of Unbelievers home, and
reprefented it in its full flrength, I fuppofe can be no matter
of juft reproof j For to triumph over the weaknefs of a Caufe,
and to over-look its ftrength, is the trick of fhallow and in-
tercfTed Difputers, and the worft way to defend a Good
Caufe, or confute a Bad One. I have therefore all along ur
ged the mofl cogent Things I could think of, for the Intereft

of

ۥ Arin Modern Sadducifm.

of the Obje<ftors,becaufe I would not impofe upon my Reader
or my (elf v and the flronger I make their Premifes, the more
fhall I weaken their Conclufion,if I anfwer them > which whe
ther I have done, or not,I refer my felf to the Judgments of the
Ingenious and Confiderate > from whom I fhould be very glad
to be informed in what particular Points my Difcourfe is de
fective j General Charges are no Proofs, nor are they eafily ca
pable of an Anfwer. Yet, to the mention'd Exception, I fay,

That thefirengthof the Objection is not my fault, for the
Fxeafons alledg'd i and for the fuppofed incompetency of my
return, I propofe, that if the Circumftances of the Perfbns,
Ends, and Iffues be the beft Notes of Diftin&ion between
true Miracles and Forgeries, Divine and Diabolical Ones, I
have then faid enough to fecure the Miracles of our Saviour^
and the Holy Men of Ancient Times. But if thefe Ob
jectors think they can give us any better, or more infallible
Criteria^ I defire them to weigh what I have offer'd about
Miracles in fome of the following Leaves, before they enter
that Thought among their Certainties. And if their other
Marks of Difference will hold, notwithftanding thole Allega
tions, I fuppofe the inquifitive believing World would be
glad to know them j and I Ihall have particular Obligations
to the Difcoverer, for the ftrength with which he will thereby
ailift my Anfwer.

But till I fee that, I can fay nothing Wronger ? or if I faw
it, which I fhall not in hafte expect, I (hould not be convin
ced but that the Circumftances of Difference which I have
noted, are abundantly fufficient to difarm the Objection >
and to (hew, that though Apparitions, Witchcraft, and Dia
bolical Wonders are admitted : yet none of thcfe can fa/kn
any Slur, or ground of dangerous Doubt upon the miraculous
performances of the H. Jefiu and his Apoftles. If the diffa-
tisfied can fhew it, I fhall yeeld my felf an humble Profe-
lite to their Reafbns i but till I know them, the General Sug-
gcfrion will not convince me.

Now, beiides what I have directly faid to the Main Ob
jection, I have this to add to the Objectors, That I could
wifh they would take care of fuch Suggeltions '•> which, if
they overthrow not the Opinion they oppofe, will dangc-

roufly

2 5 Pbilofophical Confederations

roufly affront the Religion they would feem to acknowledge.
For he that faith, That if there are Witcbe^ there if no way t»
prove that Chrifl Jefiu TOCK not a Magician^ and Diabolical Im-
poftor, puts a deadly Weapon into the hands of the Infidel,
and is himfelf next door to the Sin againfl the Holy Ghofl : of
which, in order to the perfwading greater tendernefs and
caution in fuch Matters, I give this fhort account*

THe Sin againfl: the Holy Ghoft is (aid to be Unpardona
ble j by which fad Attribute, and the Difcourfe of our
Saviour, Mat. 12. from the 22~to the 33 Vtrfe^ wemayun-
derfhnd its Nature. In order to which we confider, That
fince the Mercies of God, and the Merits of his Son, are in
finite, there is nothing can make a Sin unpardonable, but
what makes it incurable '-> and there is no Sin but what is cu
rable by a ftrong Faith, and a vigorous Endeavour : For all
thing/ are pofliblt to him that bdieveth. So that, That which
makes a Sin incurable, muft be fomewhat that makes Faith
impoflible, and obflru&s all means of Convi&ion. In order
to the finding which, we muft confider the Ways and Me
thods the Divine Goodnefs hath taken^ for the begetting
Faith, and cure of Infidelity : which it attempted, firfl, by
the Prophets, and Holy Men of Ancient Times, who, by
the excellency of their Doclrine, the greatnefs of their Mira
cles, and the holinefs of their Lives, endeavoured the Con-
vidrion and Reformation of a flubborn and -unbelieving
World. But though few believed their report, and Men
would not be prevail'd on by what they did, or what they
faid i yet their Infidelity was not hitherto incurable, becaufe
further means were provided in the Miniftry of John the Bap-
*//?, whole Life was more fevere, whofe Doftrines were more
plain, prelling and particular : and therefore 'twas poflible
that He might have fucceeded. Yea, and where He failed,
and could not open Mens Hearts and Eyes, the Effect was
ftill in poilibility, and it might be expected from Him that
came after, to whom the Prophets and John were but the
Twilight and the Dawn. And though His miraculous Birth,
the Song of Angels, the Journey of the Wife Men of the
Eaft, and the correspondence of Prophefies, with the Cir-

cumftances

6. againft Modern Sadducifm. 37

cumftances of the firft appearance of the Wonderful Infant:
I fay, though thefe had not been taken notice of, yet was
there a further p.tovifion made for the cure of Infidelity, in
his afloniftiing Wifflom, and moft excellent Do&rines ? For,
He fiakg of never Man did. And when thefe were defpifed
and negledted, yet there were other Means towards Con-
vidrion, and Cure of Unbelief, in thofe mighty Works that
bore Teftimony of Him, and wore the evident Marks of Di
vine Power in their Foreheads. But when after all, Thefe
clear and unqueftionable Miracles which were wrought by
the Spirit of God, and had eminently his Superfcription on
them, fhall be afcribed to the Agency of Evil Spirits, and Di
abolical Compact, as they were by the malicious and fpight-
ful Pharifees i when thofe great and laft Teftimonies againft
Infidelity, fhall be faid to be 6ut the Tricks of Sorcery, and
Complotment with Hellifh Confederates > ThisisBlafphemy
inthehigheft, againft the Power and Spirit of God, and fuch
as cuts off all means of Convi&ion, and puts the Unbeliever
beyond all poflibilities of Cure. For Miracles are God's Seal,
and the great and laft Evidence of the truth of any Doctrine.
And though, while thefe are only disbelieved as to the Fadr,
there remains a poflibility of Perfwafion > yet, when the
Fadt fhall be acknowledg'd, but the Power Blafphemed, and
the Effects of the Adorable Spirit maliciouily imputed to the
Devils 3 fiich a Blafphemy, fuch an Infidelity is incurable, and
confequently unpardonable. I fay, in fum, the Sin againft
the Holy Ghoft feems to be a malicious imputation of the
Miracles wrought by the Spirit of God in our Saviour to Sa-
tanical Confederacy, and the Power of Apoftate Spirits i
Then which, nothing is more blafphemous, and nothing is
more like to provoke the Holy Spirit that is fo abufed to an
Eternal Dereliction of fb Vile and fb Incurable an Unbelie
ver.

This account, as 'tis clear and reafbnable in it fclf, fb it is
plainly lodg'd in the mentioned Difcourfe of our Saviour.
And moft of thofe that fpeak other things about it, feemto
me to talk at random, and perfectly without Book.

3 8 PAiUfofbical Go#fideraticn$ JEIT8JJ 6 .

IHave thus endeavoured to remove the Main Prejudices
againft the belief of Witches and Apparitions > and Fme
fure I have fuggefted much more againft what I defend, than
ever I heard or faw in any that oppofed it, whole Difcourfes,
for the moft part, have feemed to me infpired by a lofty (corn
of common belief, and fome trivial Notions of Vulgar Phi-
lofbphy. And in defpifing the Common Faith about Matters
of Facl, and fondly adhering to it in things of Speculation,
they very grollyand abfurdly miftake : For in things of Fa6r,
the People are as much to be believ'd, as the moft fubtilePhi-
lofophers and Speculators •> fince here, Senfe is the Judge.
But in Matters of Notion and Theory, They are not at all
to be heeded, becaufe Reafo^i is to be Judge of thefe, and
this they know not how to ufe. And yet thus it is with
thofe wife Philofbphers, that will deny the plain Evidence of
the Senfes of Mankind, becaufe they cannot reconcile Ap
pearances to the fond Fancies of a Philofophy, which they
lighted on in the High-way by Chance, and will adhere to at
adventure. So that I profefs, for mine own part, I never
yet heard any of the confident Declaimers againft Witchcraft
and Apparitions, fpeak any thing that might move a Mind,
in any degree inftructed in the generous kinds of Philofophy,
and Nature of things. And for the Objedions I have reci
ted, they are moft of them fuch as rofe out of mine own
Thoughts, which I obliged to confider what might be to be
faid upon this occafion.

For though I have examined Scot's Difcovery^ fancying that
there I fhould rind the ftrong Reafons of Mens disbelief in
this Matter.: Yet I met not with any thing in that Farrago
that was confiderable. For the Author doth little but tell
odd Tales, and filly Legends, which he confutes and laughs
at, and pretends this to be a Confutation of the Being of
Witches and Apparitions. In all which, His Reafbnings are
Trifling and Childifh > and when He ventures at Philofophy,
He is little better than abfurd : So that I fhould wonder much
if any but Boys and Buffoons fhould imbibe Prejudices againft
a Belief fo infinitely confirmed, from the loofe and impotent
Suggeftions of fo weak a Difcourfer.

But

ft Modern SadducifinV

But however obferving two things in that Difcourfe that
would pretend to be more than ordinary Reafons, I fhall do
them the'civility to examine them. It is faid,

(i')**T*H<it de Goftel vs filent, of to the Being of Witches •»
Jl and 'tis not likgly-, if there were fetch, but that our S.#-
viour or hit Afoftles bad given intimations of their Exigence. The
other is,

•

(2.)"\ tirades are ceafed, and therefore the prodigious things
J.VA afcribed to Witchcraft are fuffofed Dreams and 1m-

f oft nref. 3 •&>•..'••

For Anfwcr to the Firft in order, I conllder, ( i.) That
though the Hiltof y of the New leftament were granted to be
fllent in the Bufmete of Witches and Compacts, yet the Re-

Js of the Old have a frequent mention of them. The
LurV, E#<?d. 22.^18. againli permitting them to live, is fa
mous. And ,we have another rejnarkable prohibition of them,
Deut. ?8. jo, 'I I. There Jb all not be found among you any one,
tbatmakgth htf Son or his T> aught er pafi through the F ire^ or that
ufeth IDivination^ or an Obferver of fimes^ or an Enchanter^ or a,
Witcl^ or a Charmer^ or a Confulter rt>itb Familiar-£pmts, or, a
Wizard^ or a Necromancer. Now this accumulation of Names,
( {pine of which are of the fame fenfc and inifort) is a plain
indication that the Hebrew Witch was one that pradifed by
.compact with evil Spirits. And 'many of the fame Eipre£
lions are, .put togetjher in the Charge againft M*na$es^ 2 Ghron.
33. viz. That he caufed his Children to pafl through the Vire^ob-
Jen>ed Times; Itfifl Incbantmmts, and. Witchcraft^ and dealfwitb
familiar Spirits^ and with Wizards. So that though the Orb-
ginal word which we1 render .\Vi|ch and Witchcraft fliould,
as our S adduces urge, fignifie only a Cheat t and a, Yoifoner '•> yet
iKofe.Qtbers.iinention'd, plainly enough fpeak the ; thing,, and
I'havegiyen.an account in the former Confiderations,how a
jWitch in .the common Notion is a Poifbaer. But why meer
^oifoning ftiould have a diftincl: Law.againit it, -and not be
concluded under the general one againit Murder j why meer
Legerdemain and Cheating (liquid be fb fevcrely animadvert

I i ted

Philosophical ConfiderAtions jCCCSg 6.

ted on, as to be reckoned with Inchantments, converfe with
Devils, and Idolatrous Pra&ices : I believe the denyer of
\Vitcheswill find it hard to give a reafon. To which I may
add fome other Paflages of Scripture that yield fufficient evi
dence in the Cafe. The Nations are forbid to hearken to the
Diviners, Dreamers, Inchanters, and Sorcerers, jkr. 27. 9.
The Cbaldfxnr are deeply threatned for their Sorceries and
Inchantments, Ifa.^j,^. And we read that NebuckaJnez-
%ar called the Magicians, Aftrologers, Sorcerers, and Chaldeans •,
to tell his Dream. My mention of which laft, minds me to
lay, that lor ought I have to the contrary, there may be a
(brt of Witches and Magicians that have no Familiars that
they know3 nor any exprefs Compadr with Apoftate Spirits*
who yet may perhaps ad: ftrange things by Diabolick Aids,
which they procure by the ufe of thofe Forms, and wicked
Arts that the Devil did rirft impart to his Confederates : And
we know not but the Laws of that Dark Kingdom may in-
joyn a particular attendance upon all thofe that praftife their
Myfkries, whether they know them to be theirs or not. For
a great inrereft of their Empire may beferved by this Project,
fince thofe that find fuch fuccefs in the unknown Conjurati
ons, may by that be toll'd on to more exprefs Tranfadions
with thofe Fiends that have affifkd them incognito : Or, if
they proceed not fb far, yet they run upon a Rock byadringin
the Dark, and dealing in unknown and unwarranted Arts,
in which the Effect is much beyond the proper efficiency of
the things they ufe, and affords ground of more than fufpi-
cion that fbme Evil Spirit is the Agent in thofe wondrous
Performances.

Upon this account, I fay, it is not to me unlikely but that
the Devils may by their own Gonftitution be bound to attend
upon all that ufe their Ceremonies and Forms, though igno-
jantly, and without defign of EviU and fb Conjuration may
Iiave been performed by thofe who are none of the Covenant-
Sorcerers and Witches. Among thofe perhaps we may juftly
reckon Balaam, and the Diviners, for Balaam, Moncsttshath
undertaken to clear him from the Guilt of the greater Sorce
ry. And the Diviners are ufually diftindtly mentioned from
thofe that had Familiar Spirits. The ^w/ogew alfoof Elder

Times,

AgAtnfl Modern SadducifflU *•*:.

Times, and thofe of Ours, I take to have been of this fort
of Magician^ and feme of them, under the colour of that
Myftical Science, worfe. And I queftion not, but that things
are really done, and foretold by thofe pretended Artifls, that
are much beyond the regular Poflibilities of their Artv which
in this appears to be exceedingly uncertain and precarious, in
that there are no lefs than fix ways of erecting a Scheme, in
each of which the Prediction of Events (hall be different, and
yet every one of them be juftifiable by the Rules of that pre
tended Science. And the Principles they go upon, are found
to be very Arbitrary, and Unphilofophical, not by the ordinary
Declaimers againft it, but by the molt profound Inquirers in
to things, who perfectly underftand the whole Myikry, and
are the only competent Judges.

Now thofe Myftical Students may in their firft Addreflesto
this Science, have no other Defign, but the fatisfa&ion of
their Curiofity to know remote and hidden things > Yet that
in the Progrefs being not fatisfied within the Bounds of their
Art, doth many times tempt the Curious Inquirer to ufe
worfe means of Information > and no doubt thofe mifchie-
vous Spirits that areas vigilant as the Beaftsof Prey, and
watch all occafions to get us within their envious reach, are
moreconftantAttenders, and careful Spies upon the Adions
and Inclinations of fuch, whofe Genius and Defigns prepare
them for their Temptations.

So that I look on Judicial Aflrology as a fair Introduction to
Sorcery and Witchcraft. And who knows but that it was rirft
let on foot by Evil Spirits, as a Lure to draw the Curiofis in
to thofe fnares that lie hid beyond it. And yet, I believe al-
fo. It may be innocently enough ftudied by thofe that aim on
ly to underftand what it is, and how far it will honeftly go v
and are not willing to condemn any thing which they do not
comprehend. But that they muft take care to keep themfelves
within the Bounds of fober Enquiry,and not indulge irregular
Sollicitudes about the knowledge of Things,which Providence
hath thought rit to conceal from us > Which who-ever doth,
lays himfelf open to the Defigns and SollicKations of Wicked
Spirits '•> and I believe there are very few among fuch as have
been addi&ed to thofe Arts of Wonder and Prediction, but

li 2 have

6,

have found themfelves attaqued by fome unknown Sollici-
tors, and inticcd'by :them to the more dangerous A&ions and
Correfpondencies. For as there are a fort of bafe and fordid
Spirits that attend the Envy and Malice of the Ignorant and
Viler fort of Perfons,and betray them into Compacts by Promi-
fcs of Revenge > So, no doubt, there are a kind of more
Aiery and Speculative Fiends, of an higher rank and order
than thofe wretched Imps, who apply themfelves to the Cu
rious : and many times prevail with them by offers of the
more Recondite Knowledge > as we know it was in the firft
Temptation. Yea, and fometimes they are fo cautious and
wary in their Converfations with more refined Perfbns, that
they never. offer to make any exprefs Covenants with them.
To this purpofel have been informed, by a very Learned and
Reverend Doctor, that one Mr. Edwards^ a Matter of Arts
of Trin. Coll. in Cambridge, being reclaimed from Conjurati
on, declared in his Repentance, that the T><emon always ap
peared to him like a Man of good fafhion, and never required
any Compact from him. And no doubt. They fort them
felves agreeably to the State, Port, and Genius of thofe
with whom they converfe j Yea, 'tis like, as I conje6rured5
areafliftant fometimes to thofe, to whom they dare not fhew
themfelves in any opennefs of appearance, left they fhquld
fright them from thofe ways of Sin and Temptation. So
that we fee, that Men may ad by Evil Spirits without know
ing that they do fo.

And polfibly Nebuchadnezzar's Wife Men might be of this
fort of Magicians i which fuppofal I mention the rather, be-
caufe it may ferve me againft fome things that may be obje-
d:ed : For, it may be faid, If they had been in Confederacy
"with Devils, it is not probable that Daniel would have been
their Advocate, or in fuch inoffenfive terms have diftinguilht
their skill from Divine Revelation , nor fhould hc,one would
think, have accepted the Office of being Provoft over them.
Thefe Circumftances may be fuppos'd to intimate a probabi
lity, that the Magi of Babylon were in no profefr Diabolical
Complotment, and I grant it. Bat yet they might, and in
all likelyhood did ufe the Arts and Methods of Action, which
obtain Vemonaick^ Cooperation and' Affiflanc^ though without

their

. tgtinft Modern Sadducifm. 43

their privity, and fb they were a lefs criminal fort of Cnnju-
rers , For thofe Arts were conveyed down along to them
from- one hand to another, and the SuccefTbrs ftill took them
up from thofe that preceded, without a Pbilofofbical Scrutiny
or Examen. They few ftrange Things were done, and
Events predicted by fuch Forms and iuch Words j how, they
could not tell, nor 'tis like did not inquire, but contented
themfelves with this general account, That 'twas by the
power of their Arts, and were not ibllicitous for any better
Reafon. This, I fay, was probably the cafe of moft of thofe
Predictors '•> though, it may be, others of them advanced
further into the more defperate part of the Myftcry. And
that fbme did immediately tranfadt with appearing Evil Spi
rits in thofe times, is apparent enough, from exprefs menti
on in the Scriptures I have alledg'd.

And the Story of the Witch of Endor^ i Sam. 28." is a re
markable Demonftration of the Main Conclufioni which
will appear, when we have confidered, and removed the
fancy and glolTes of our Author about it, in his Difcwery :
where to avoid this Evidence, he affirms, This Witch to be
but a Co7ener, and the whole Tranfadrion a Cheat and Im-
pofture, managed by her Self and a Confederate. And in
order to the perfwading this, he tells a fine Tale, viz. That
(he departed from Saul into her Clolet, " Where doubtlefs,
" fays he, (he had a Familiar, fome kwd crafty Prieft, and
" made Saul frand at the Door like a Fool, to hear the cozen-
<c ing Anfvvers. He faith, me there ufed the ordinary words
" of Conjuration > and after them, Samuel appears, whom
" he affirms to be no other than either the Witch her {elf, or
"her Confederate. By this pretty knack and contrivance,
he thinks he hath difabled the Relation from iignifying to our
purpofe.

But the Difioverer might have confider'd, that all this is an
Invention, and without Book. For there is no mention of
the Witch's Clofet, or her retiring into another Room, or her
Confederate, or her Form of Conjuration i> I (ay, nothing of
all this is as much as intimated in A&Biflay'l and if we may
take this large liberty in the Interpretation of Scripture, there
is fcarce a Story. in the Bible but may be made a Fallacy and

Impoiture,

Philosophical ConjiderAtiws

Impofture, or any thing that we pleafe. Nor is this Fancy
of his only Arbitrary, but indeed contrary to the Circum-
ftances of the Text- For it fays, Saul perceived itrvx Samu
el, and bowed bimfclfc and tbb Samuel truly foretold his ap
proaching Fate, viz. That Ifrael (houldbe deliver'd with him
into the hands of the Philiftines '•> and that on the morrow, He
and his Sons Ihould be in the ftate of the Dead i which doubt-
kfs is meant by the ExpreiTion, that [tbey Jhould be mtb
him~]'-> Which contingent Particulars, how could the Coze
ner and her Confederate fbretel, if there were nothing in it
extraordinary and preternatural ?

It hath indeed been a great Difpute atnong Interpreters,
whether the real Samuel was raifed, or the Devil in his like-
nefs ? Moil later Writers fuppofe it to have been an Evil Spi
rit, upon the fuppofition that Good and Happy Souls can ne
ver return hither from their Coeleftial Abodes » and they are
not certainly at the Beck and Call of an impious Hag. But
then thofe of the other fide urge, that the Piety of the words
that were fpokc, and the fcalbnable Reproof given to defpai-
ring Saul^ are Indications ftifficient that they came not from
Hell ? and efpccially they think the Prophefie of Circum-
ftances very accidental to be an Argument, that it was not
uttered by any of the Infernal Predidors. And for the fup-
pofal that is the ground of that Interpretation, 'tis judged
exceedingly precarious > for who faith that happy departed
Souls were never employed in any Minifteries here below ?
And thofe Diflenters are ready to ask a Reafbn, Why they
may not be fent in MerTages to Earth, as well as thofe of
the Angelical Order ? They are nearer allyed to our Natures,
and upon that account more intimately conccrn'd in our Af
fairs '•) and the example of returning Lazarttf, is evidence of
the thing de fafto. Befides which, that it was the Real Sa
muel they think made probable by the Opinion of Jefa Sy-
n/c, Ecclus.4^. 19, 20. who faith of him, That after blf
death be propbefied and foewed tbe King hi* end : which alib is
likely from the Circumilance of the Woman's Aftonifhment,
and crying out when Ihe faw him, intimating her furprhe,
in that the Power of God had over-ruled her Indian tments
and fcnt another than ihe expend. And they conceive there

is

tf . Againft Modern Sadducifm. 45

is no more incongruity in fuppofing God fhould fend Samuel
to rebuke Saul for this his latl folly, an i to predidr his in-
ftant rube, than in his interpofing Elix to t u MelTengers of
AhaziM when he fent to Beelzebub. Now if it were the Real
Samuel, as the Letter exprefleth, f and the obvious fenfe is
to be followed when there is no cogent Reafon to decline it)
he was not raifed by the Power of the Witches Inchantmcnts,
but came on that occafion in a Divine Errand* But yet her
Attempts and Endeavours to raife her Familiar Spirit/though
at that time over-ruled J are Arguments that it had been her
cuftom to do fb. Or if it were as the other iide concludes,
the Devil in the (hape of Samuel, her Diabolical Confederacy
is yet more palpable..

IHave now done with £c<tf, and his preemptions i and
am apt to fancy, that there is nothing more needful to be
faid to difcover the Difcoverer. But there is an Author infi
nitely more valuable, that calls me to confider him, JTis the
great Epifcopiitf *, who, though he grants a fort of Witches
and Magicians, yet denies Compacts. His Authority, I'con-
fefs, is confiderable, but let us weigh his Reafbns.

His Firft is. That there is no Example of any of the Pro-
phane Nations that were in fuch Compact > whence he would
infer, That there are no exprefs Covenants with Evil Spirits
in particular Inftances. But I think that both Propofition and
Confequence are very obnoxious. For that there were Nati
ons that did adually worfhip the Devil, is plain enough in
the Records of. Ancient Times i and fome (b read that place
in the Pfalmt^ The Gods of the Heathen are Devils v and'Satan
we know is call'd the God of tb'x World. Yea, our Author
fiimfHf confefTeth, that the Nation of the Jews were fb
ftridtly prohibited Witchcraft, and all tranfadtion with Evil
Spirits,becaufe of their pronenefs to worfhip them. But what
need more ? There are at this day that pay Sacrifice5and all Sa
cred Homage to the Wicked One in a viiible Appearance '-> and
'tis well known to thofe of our own that traffick, and refide
in thofe Parts, that the Caribbians worfhip the Devil under
the name of Maboya^ who frequently fhews himfelf, and tranf*
with them i the like Travellers relate concerning divers

other.

Philosophical Gonfidcraticns jEffjg 6.

other parts of the "Barbarous Indies : and 'tis confidently re
ported by fober intelligent Men that have vifited thofe places,
that moft of the Laplanders, and fome other Northern People,
are Witches. So that 'tis plain that there are National Con
federacies with Devils > or, if there were none, I fee not how
it could be inferr'd thence, that there are no Perfonal Ones,
no more, than that there were never any Dxmoniackj, be-
caufe we know of no Nation univerfally poiTeffed j nor any
Lmatickj in the World, becaufe there is no Country of Mad
men. But our Author reafons again,

(2. ) To this purpofei, " That the profligate Perfons,who
" are obnoxious to thofe grofs Temptations, are fail enough
" before > and therefore fuch a Covenant were needlefs, and
" of no avail to the Tempters Projeds.

This Objection I have anfwered already, in my Remarques
upon the IX Prejudice, and fay again here, that it the Defigns
of thofe Evil Spirits were only in general to fecure wicked
Men to the Dark Kingdom, it might better be pretended that
we cannot give a Reaibn for their Temptations and Indea-
vours in this kind , But it being likely, as I have conjedrur'd,
that each of thofe Infernal Tempters hath a particular pro
perty in thofe he hath feduced and fecured by fuch Compacts,
their refpedKve Pride, and tyrannical defire of Slaves, may
reafonably be thought to ingage them in fuch Attempts, in
which their fo peculiar Intereft is concerned.

But I add what is more diredr, viz. That fuch defperate
Sinners are made morefafe to the Infernal Kingdom at large,
by fuch Hellifti Covenants arid Combinations •> fince thereby
they confirm and harden their Hearts againft God, and put
themfelves at greater diftance from his Grace, and his Spirit >
give the deepeft Wound to Confcience, and refblvc to wink
againft all its Light and Convictions j 'throw a Bar in the
way of their own Repentance, and lay a Train. for Defpair
of Mercy : Thefe certainly are fure ways of being undone,
and the Devil we fee, hath great Intcreii: in a Project, the
fuccefs of which is (b attended. And we know he made the
AfTault de fafto upon our Saviour, when he tempted him to
fall down and worfliip. So that this Learned Author hath
but little Reafon to objecl,

C30 That

Modern Sadducifm^ 47

(3.) That to endeavour fuch an exprefs Covenant, is
contrary to the Interefts.of Hell '•> which indeed are this way
fb mightily promoted. And whereas he fuggefts, that a
thing fo horrid is like to frartle Confluence, and awaken the
SouHo Confederation and Repentance ^ I Reply, That in
deed confldering Man in the general, as a Rational Creature,
acled by Hopes and Fears, and fenfible of the Joys and Mife-
ries of another World, one would expcd it fliould be fb :
But then, if we caft our Eyes upon Man as really he is, funk
intoflefh, and prefent Senfe^ darkncd in his Mind, and go
verned by his Imagination =, blinded by his Paffions, and bc-
fotted by Sin and Folly '•> hardned by evil Cuftoms, and hur
ried away by the Torrent of his Inclinations and Deiires > I
fay, looking on Man in this miferable ftate of Evil, 'tis not
incredible that he fhould be prevailed upon by the Tempter,
and his own Lufts, to acl at a wonderful rate of Madnefs, and
continue unconcerned and ftupid in it > intent upon his pre-
fent Satisfadions,without fenfe or confederation of the dread-
fiilnefs and danger of his Conditions and by this, I am fur-
nijfhed alfb to meet a fourth Objection of our Author's,
viz.

(4.) That 'tis not probable upon the Witches part, that
they will be fb defperate to renounce God, and eternal Hap-
pinefs, andfb, everlaftingly undo their Bodies and Souls, for
a fhortand trivial Intereft i> which way of arguing will only
infer, That Mankind adls fbmetimcs at prodigious degrees
of brutifhnefs j and actually we fee it in the Infhnces of eve
ry day. There is not a Lull fb bafe and fb contemptible, but
there are thofe continually in our Eyes, that feed it with the
Sacrifice of their Eternity, and their Souls j and daring Sinners
rufh upon the blacked Vilanies, with fo little remorfe or fenfe,
as if it were their defign to prove, that they have nothing left
them of that whereby they are Men. So that nought can be
inferr'dfrom this Argument, but that Humane Nature is in
credibly degenerate i> and the vilenefs and ftupidity of Men is
really fb great, that things are cuftomary and common, which
one could not think pcilible, if he did not hourly fee them.
4nd if Men of Liberal Education, and Acute Reafbn, that,
know their Duty and their Danger, are driven by their Appe-

K k tites,

48 -Ptrilofipbical Confederations jCflfgy 6,

titcs, with their Eyes open, upon the moft fatal Rocks,, and
make all the haftethey can from their God and their Happi-
ncfs 5 If fuch can barter their Souls for Trifles, and fell Ever-
Jailing for a Moment i (port upon the brink of a Precipice,
and contemn all the Terrors of the future dreadful day > why
fhould it then be incredible, that a brutilh vile Perfon, fotted
with Ignorance, and drunk with Malice, mindlefs of God,
and unconcerned about a future Being, fhould be perfwa.ded
to accept of prefent delightful Gratifications, without duly
weighing the dcfperate Condition ?

Thus, I fuppofe, I have anfwered alfb the Arguments of
this Great Man, againft the Covenants of ' Witches > and ilnce
a Perfon of fuch Sagacity and Learning, hath no more to fay
againft what I defend, and another of the fame Character,
the ingenious Dr. P^r%r, who directed me to him, reckons
thefe the ftrongeft things that can be objected in the Cafe, I
begin to arrive to an higher degree of Confidence in this be
lief , and am almoft inclined to fancy, that there is little more
to be faid to purpofe, which may not by the improvement of
my Confederations be caiily anfwered i and I am yet the more
fortified in my Conceit, becaufe I have, fince the former Edi
tion of this Book, {hit to feveral Acute and Ingenious Perfbns
cf my Acquaintance, to beg their Objections, or thofe they
have heard from others, againft my DHcourfe or Relations-
that I might confidcr them in this : But I can procure none,
fave only thofe fewlhavenowdifcufs'd, moft of my Friends
telling me,- That they have not met with any that need or
defcrve my notice.

Ey all this it is evident, that there wrere Witches in Ancient
Times under the Difpenfation of the Law \ and that there
were fuch in the Times of the Gojpel alfo, will not be much
more difficult to make good. I had a late occafion to fay
fbmething about this, in a Letter to a Perfon of the higheft
Honour,- from which I {hall now borrow feme things to my
prefent purpofe. . 4' i

ti Modern Sadducifm,

i

Say then, (II.) That there were Compads with Evil Spi
rits in thofe times alfo, is rne-thinks intimated ftrongly,
in that faying of the Jews concerning our Saviour, Ikat be
cafl out "Devils by Beelzebub. In his return to which, he de
nies not the Suppofition or poffibilityof the thing in general i
but clears himfelf by an appeal to the Actions of their own
Children, whom they would not tax fo feverely. And I can
not very well underftand why thofe times (hould be privi-
ledg'd from Witchcraft and Diabolical Compacts, more than
they were from Poffeflions, which we know were then more
frequent (for ought appears to the contrary) than ever they
were before or fince. But befides this, There are Intimati
ons plain enough in the Apoftle's Writings of the Being of
Sorcery and Witchcraft. St. Paul reckons Witchcraft next
Idolatry, in his Catalogue of the Wrorks of the Flefli, Gal.
5. 20. and the Sorcerers are again joyn'd with Idolaters, in
that fad Denunciation, Rei>. 21.8. And a little after, Rev. 22,
15- they are reckon'd again among Idolaters, Murderers,
and thofe others that are without. And me-thinks the Story
of Simon Magus , and his Diabolical Oppofitions of the Go-
fpel in its beginnings, Ihould afford clear Conviction. To
all which I add this more general Confederation,

( 3 . ) That though the New Teframent had mention'd no
thing of this Matter, yet its filence in fuch Cafes is not Ar
gumentative. Our Saviour fpake as he had occaiion, and the
thoufandth part of what he did or faid is not Recorded , as
one of his Hiilorians intimates. He faid nothing of thofe
large unknown Traces of America i nor gave any intimations
of as much as the Exiitence of that Numerous People i
much lefs did he leave Inftructions about their Converlion.
He gives no account of the Affairs and State of the other
World, but only that general one, of the Happinefsof fome,
and the Mifery of others. He made no difcovery of the M-rg-
nalia of Art or Nature i» no, not of thofe, whereby the pro
pagation of the Gofpel might have been much advanced,^,
the M)ftery of Printing^ and the Magnet j and yet no one ufeth
his lilence inihefe Initances, as an Argument againft the Be
ing of things, which are evident Objects of Sen(c, I con-

Kk 2 fefs,

Philosophical Confer a! ions JBf[&$ &

fefs, the omiilion of Tome of thtfe particulars is pretty
ftrange, and unaccountable, and concludes our ignorance cf
the Reafbns and Menages of Providence i but I fuppofe no
thing elfc. I thought, I needed here to have laid no more,
but'I confider, in confcquence of this Objection, it is pre
tended '•> That as Chrijl Jcfa drove the Devil from his 'Tem
ples *nd his Altars, (2s is clear in the Ccffation of Oracles,
which dwindled away, and at laft grew lilent ihortly upon
his appearance) fo in like manner, 'tis (aid, that he banifht
him from his lefUr holds in Sorcerers and Witches i which
Argument is peccant, both in what it affirms, and in what it
would infer. For,

( i.) The coaiing of the H. Jefus did not expel the Devil
from all the greater Places of his Residence and Worfhip j
for a conlidcrable part of barbarous Mankind do him publick
folemn Homage to this day : So that the very Foundation of
the Pretence foils, and- the Conlequenc'e without any more
adoe comes to nothing. And yet bcfides,

(2.) If there be any credit to be given to Ecclefiallick Hi-
froiy, there were Perlbns pofiefTed with Devils fome Ages a£-
tcr thrill, whom the Difciples call out by Prayer, and the
Invocation of his Name : So that Satan was not driven
from his leffer Habitations, asfoon as~hewas forced from his
more famous Abodes. And I fee no reaiOn

( 3.) W hy, Though Divine Providence would not allow him
publickly to abufe the Nations, whom he had deligned in a
Ihort time after for Subjeds of his Son's Kingdom, and to
Hand up in the Face of Religion in an open ajfront to the
Divinity that planted it, to the great hindrance of the pro-
grefs of the Gofpel, and diicouragcrnent of Chriftian Hopes >
liay, Though Providence would not allow this height of
infolent Oppoiition i yet I fee not why we may not grant,
that God however permitted the Devil to fneak into fome
private skulking Holes, and to trade with the particular more
devoted Vaffals of his wicked Empire : As we know that
when our Saviour had chafed him from the Man that was poA
felTed,he permitted his Retreat into the Herd of Swine. And
I might add >*V^

C40 That

6. Againft Modern SadduciGm 5

( 4. ) That 'tis but a bad way of arguing, to fa up fan
cied Congruities againit plain Experience, as is evidently
done by thofe Arguers, who, bccaufe they thirrk that Chriir
chafed the Devil from all his high Places of Worihip when he
came ? that 'tis therefore tit he fhould have forced him from
all his other lefs notorious Haunts : and upon the imagina
tion of a decency, which they frame, conclude a Fad, con
trary to the greateft Evidence of which the thing is capable.
And once more

( 5. ) The confequence of this Imagined Decorum, if it
be purfucd, would be this, that Satan ihould now be de
prived of all the \Vaysand Tricks of Cozenage, whereby he
aBufeth us i and Mankind iince the coming of Chriir, fliould
have been iccure from all his Temptations '•> for there is a
greater congruity in believing, that, when he was forced from
his haunts in Teazles and publick Flaces,he (hould be put al-
fo from thole nearer ones, about us and within us in his dai
ly temptations of univerfal Mankind) Then, that upon re-
linquilhifig thofe, he fhould be made to leave all profeit Com
munication and Corrcfpondcnce with thofe profligate Per-
fons, whofe vilcnefs had fitted them for fuch Company.

So that thefe Reaioners are very fair for the denial of all
Internal Diabolical Temptations. And becaufe I durft not
truft them. Fie crave leave here to add fomething concerning
thofe.

In order to which, that I may obtain the favour of thofe
wary Perfons, who arc fo coy and ihy of their aflent, I grant »
That Men frequently, out of a ddire to excufe themfelves,
lay their own guilt upon .the Devil, and charge him with
things of which in carneft he is not guilry : For, I doubt not
but every Wicked Man hath Devil enough in his own Nature
to prompt, him to Evil, and- needs not another Tempter to
incite him. But yet, that Satan endeavours. to further our
wickcdncfs, and our ruin by his Inticcments, md.,gees upand
dwn faking whom he may dwour^ is too evident in the Holy
Oracles, to need my Endeavours particularly to make it
good 5 Only thufe diffident Men cannot perhaps apprehend
the manner of the Operation, and from thence are tempted
to believe^ that there is really no fuch thing. Therefore I

judge.

Philosophical Confederations iBff^V 6.

judge it reqiiifite to explain this, and 'tis not unfutable to
my general Subjed.

In order to it I confider, That Senfe is primarily caufed by
Motion in the Organs, which by continuity is conveyed to
the Brain, where Senfation is immediately performed > and
it is nothing elfe, but a Notice excited in the^Soul bytheim-
pulfe of an External Objed i thus it is in ftmple outward
Senfe : But Imagination, though caufed immediately by ma
terial Motion alfb, yet it differs from the external' Senfes in
this, That 'tis not from an Imprefs diredly from without,
but the Prime and Original Motion is from within our felves:
Thus the Soul it felf fometimes ftrikes upon thofe Strings,
whofe Motion begets fiich and fuch Phantafms =» other- while,
the loofe Spirits wandring up and down in the Brain, cafually
hit upon fuch Filements and Strings, whofe Motion extitesa
Conception, which we call a Fancy or Imagination '•> and if
the Evidence of the outward Senfes be fhut out by Sleep or
Melancholly, in either cafe, we believe thofe Reprefentations
to be real and external TranfacHons,when they are only with
in our Heads > Thus it is in Entbxfi (Cms and Dreams. And be-
fides thefe Caufes of the Motion ; which ftir Imagination,
there is little doubt," but that Spirits, Good or Bad, can fo
move the Instruments of Senfe in the Brain, as to a wake fuch
Imaginations as they have a mind to excite » and the Imagi
nation having a mighty influence upon the AffedHons, and
they upon the Will and external Actions, 'tis very eafie to
conceive how Good Angels may ftir us up to Religion and
Vertue, and the Evil Ones tempt us to Lewdnefs and Vice,
viz. by Reprefentments that they make upon the Stage of
Imagination, which invite our Affedions, and allure, though
they cannot compel our Wills.

This I take to be an intelligible account of Temptations,
and alfb of Angelical Incouragements » and perhaps this is
the only way of immediate Influence that the Spirits of the
other World have upon us. And by it, 'tis eafie to give an
account of Dre<zms^ both Monitory and Temperamental^ En-
tbufiafms, Fanatic^ Extafies, and the like, aslfuggeikd.

This

>. agAinft Modern Sadducifm. 53

This may fuffice for an Anfwer to the firft Pretence, viz.
the filence of the Goftel in this Matter. I come to examine
the other, That

(2.3 \ Jf Trades are ceafl, thefore the prefitmed Asians of Witch-
i. V L crafty are Tiaks and Itiufions^

To make a due return to this, we muft confider a great and
difficult Problem, which is, What if a Heal Miracle / And for
anfwer to this weighty Quefiion, I think,

C i.) That it is not the ftrangenefs, or unaccountablenefs
of the thing done fimply, from whence we are to conclude a
Miracle. For then we are fo to account of all the Msgnalia of
Nature, and all the Myfteries of thofe honeit Arts which we
do not underftand.

Nor (2.) is this the Criterion of a Miracle, That it is an
Adtion or Event beyond all Natural Powers i. for we are igno
rant of the Extent and Bounds of Nature's Sphere and Polli-
bilities : And if this were the character and efTential Mark of
a Miracle, we could not know what was fb > except we could
determine the extent of natural cavfaHtie^znd fix their Bounds,
and be able to fay to Nature, Hitherto canfl tbou go and no fur
ther j And he that makes this his meafure whereby to judge a
Miracle, ishimfdf the greatetf Miracle of Knowledge or Im-
modefty. Belides, though an ErTed: may tranfcend really all
the Powers of mccr Nature '•> yet there is a world of Spirits
that muft be taken into our Account. And as to themalib I
fay,

( 3.) Every thing is not a Miracle that is done by Agents
Supernatural. There is no doubt but that Evil Spirits can
make wonderful Combinations of Natural Caufes, and per- -
haps perform many things immediately which are prodigious,
and bqo'nd the longeft Line of Nature : but yet thcfe are not
therefore to be called Miracles i for, theyarc Sacred Wonders^
and fuppofe the Power to be Divine. But how (hall the Power
be known to be fo, when we fo little undcrftand the Capaci
ties, and extent of the Abilities of Lower Agents ? The An
fwer to this Queft ion will difcover the Criterion of 'Miracles^

which

Configurations iSfTst 6

which muft be fuppofed to have all the former Particulars i
viz. They are unaccountable^ beyond the Powers of meer Nature^
and done by Agents Supernatural i And to thefe muft be fuper-
added.

(" 4. ) That they have peculiar Circumftances that {peak
them of a Divine Original. Their media t: Authors declare
them to be fb, and they are always Perfons of Simplicity,
Truth, and Holihefs, void of Ambition, and all fecular De-
flgns : They fcldom ufe Ceremonies, or Natural Applicati
ons, and yet furmount all the Activities of known Nature :
They work thofe wonders, not to raife admiration, or out of
the vanity to be talkt of i but to fealandcontirmfbme Divine
Doctrine or Commillion, in which the Good and Happinefs
of the World is concern^, I fay, by fuch Circumstances as
thefe, Wonderful Adrions are known to be from a Divine
Caufe j and that makesanddiftinguifhetha Miracle.

And thus I am prepared for an Anfwer to the Objection,
to which I make this brief return, That though Witches by
their Confederate Spirit do thofe odd and aftonifhing things
we believe of them s yet are they no Miracles, there being
evidence enough from the badnefs of their Lives, and the ri
diculous Ceremonies^ot their Pertormances, from their malice
and mifchievous Defigns, that the Power that works, and the
end for which thofe things are done, is not Divine but Diabo
lical. And by inigular Providence they are not ordinarily
permitted, as much as to pretend to any new Sacred Difco-
veries in Matters of Religion, or to adt any thing for confir
mation of .Dodhinal Impoltures. So that whether Miracles
are ceafed or not, thefe are none. And that fuch Miracles as
are only Grange and unaccountable Performances, above the
common Methods of Art or Nature, are not ceas'd, we have
a late great evidence in the famous G RE AT REX, con
cerning whom it will not be impertinent to add the following
account, which I had in a Letter from Dr. G. K. Lord Bifhop
of Z>. in the Kingdom of Inland, a Pcribn of finguhr Piety
and Vertue, and a great Philofopher. He is pleafcd thus to
write 4

" The

Modern Sadducifnu

c;'"TpHe great difcourfe now at the Coffee-Houfes.and every-
cc i where, is about M. G. the famous Irijh Strokgr^ con-
cc ccrning whom it is like you expert an account from me.
ccHe undergoes various Cenfures here, fome take him to be
** a Conjurer^ and (bme an Imfoftor, but others again adore
cc him as an Afoftle. I confefs, I think the Man is free from
cc all Delign, of a very agreeable Convcrfation, not addifted
" to any Vice, nor to any Seel: or Party > but is, I believe, a
cc fincere Proteflant. I was three weeks together with him at
cc my Lord Conwayes^ and faw him, I think, lay his hands up-
" on a thoufand Per(bns •> and really there is fomething in it
"more than ordinary: but I am convinced it is not miracu-
"lous. I have feen pains ftrangely fly before his hand til| he
" hath chafed them out of the Body, Dimnefs cleared, and
" Deafnefs cured by his Touch > twenty Perfbns at feveral
"times in Fits of the Falling-Sickle^ were in two or three
" minutes brought to themfelves, fb as to tell where their
" pain was '•> and then he hath purfued it till he hath driven
" it out at {bme extream part : Running Sores of the Kings-
cc Evil dried up, and Kernels brought to a Suppuration by his
"hand : grievous Sores of many months date, in few dayes
" healed : Obftmciions, and S toff ings removed i Cancerous
cc Knots in the Breaft difTolved, &c,

" But yet I have many Reafons to perfwade me, that no-
" thing of all this is Miraculous ^ He pretends not to give Te-
cc flimony to any Dodtrine > the manner of his Operation
" (peaks it to be natural \ the Cure feldom fucceeds without
cc reiterated Touches, his Patients often relapfe, he fails fre-
" quently, he can do nothing where there is any decay in Na-
" ture, and many Diftempers are not at all obedient to his
" Touch. So that I confels, I refer all his Vertue to his
" particular Temper and Complexion, and I take his Spi-
" rits to be a kind of Elixir -, and Vniverfal Ferment j and that
cc he cures ( as Dr, M. exprefleth it ) by a Sanative Contt-
"gion.

* x

L 1 This

56 fhilofipbicfil Confederations

This, Sir, was the firft Account of the Healer I had -from
that Reverend Perfon, which with me figniries more than
the Attentions of multitudes of ordinary Reporters i and
no doubt but it will do fo likewife with all that know that
excellent Biihop's fingular integrity and Judgment. But be-
fides this, upon my inquiry into iome other Particulars about
this Matter, I received thefe further Informations from the
fame Learned Hand.

" As for M. G. what Opinion he hath of his own Gift, and
cc how he came to know it ? I Anfwer, He hath a different ap-
" prehenfion of it from yours and mine, and certainly be-
" lieving it to be an immediate Gift from Heaven > and 'tis no
" wonder, for he is no Philofopher. And you will Wonder
" lefs, when you hear how he came to know it, as I have of.
cc ten received it from his own Mouth. About three or four
cc years ago he had a firong impulfe upon his Spirit, that con-
u tinually purfued him from what-ever he was about, at his
"Bufinefs, or Devotion, alone, or in company, that (pake to
" him by this inward Suggeftion, [-/ have given tbee the Gift of
"Curing the Evil."] This Suggeftion was fo importunate,that
"he complained to his Wife, That he thought he was haun
ted : She apprehending it as an extravagancy of Fancy >
" but he told her he believed there was more in it, and was re-
cc folved to try. He did not long want opportunity. There
"was a Neighbour of his grievoully afflidred with the Kings-
" Evil, He Itmked her, and the Effedl fucceeded. And for
cc about a twelve-month together he pretended to cure no
" other Diftemper. But then the Ague being very rife in the
" Neighbourhood, the fame Impulfe after the fame manner
" fpoke within him, £ Z have given tbee the Gift of curing the
cc Agm , ] and meeting with Perfbns in their Fits, and taking
<c them by the Hand, or laying his Hand upon their Breads,
cc the Ague left them. About half a year after the accuftomed
"Impulfe became more general, and fuggefted to him, £ I
"have given tbee the Gift of Healing'-)"] and then he attempted
"all Difeafes indifferently. And though he favv ftrange

"Effe&s,

agtinft Modern Sadducifm. 57

" EfFeds, yet he doubted whether the Caufe were any Vertue
" that came from him, or the Peoples fancy : To convince him
"of his incredulity, as he lay one night in Bed, one of his
" Hands was ffouck dead, and the ufual Jmpulfe fuggefted to
" him to make tryal of his Vertue upon hiwfelf, which he
"did, (broking it with his other hand, and then it immedi-
" ately returned to its former liveliness. This was repeated
" two or three Nights for Mornings) together.

" This is his Relation, and I believe there isfb much fince->
" rity in the Per(bn,that he tells no more than what he believes
"to be true. To fay that this Impulfe too was but a refult
" of his temper, and that it is but like Dreams that are ufual-
"ly according to Mens Conttitutions, doth not feem a proba-
" ble account of the Phenomenon. Perhaps fbme may think
"it more likely, that fome Genius who underftood the Sana
tive Vertue of his Complexion, and the readinefs of his
" Mind, and ability of his Body to put it in execution, might
" give him notice of that which otherwife might have been
"for ever unknown to him, and fb the Gift of God had been
" to no purpofe.

This is my Learned and Reverend Friend's Relation : I
(hall fay no more about it but this, That many of thofe Mat
ters of Fadr, have been fince critically infpedred and examin
ed by feveral fagacious and wary Perfbns of the Royal Society^
and other Very Learned and Judicious Men, whom we may
fuppofe as unlikely to be deceived by a contrived Impofture,
as any others whatfbever.

LI

5 8 Philosophical Contentions j6ff8{? 6.

IHave now done with my Confiderttions on this Subject,
which I could wifh were lefs feafonable and necefTary than
I have tcaion to believe they are : But, alas ! we livej in an
Age wherein Atbeifin is begun in Sadducifm : And thofethat
dare not bluntly fay, T'here if no God, content themfelves, for
a fair flep and Introduction, to deny there are Spirits, or
W 'itches. Which fort of Infidels, though they are not fb ordi
nary among the meer Vulgar, yet are they numerous in a little
higher rank of Understandings. And thole that know any
thing of the World, know, That moll of the (mall Pretenders
to W"it, are generally deriders of the belief of Witches and Ap
paritions : Which were it only a flight, or mcer fpcculative
Miibke, I fhould not trouble my felf or them about it. But
I fear this Error hath a Core in it worfe than Heretic : And
therefore how little fbcver I care what Men believe or teach
in Matters of Opinion, I think I have reafbn to be conccrn'd
in an Affair, that toucheth fo near upon the greateft Intereils
of Religion. And really I am aftoniflit fbmetimes to think
into what a kind of Age we are fallen, in which fome of the
greateft Impieties are accounted but B«gg/, and terrible Names^
Invifible Tittles, Piccadillo's, or Chimera's. The fad and
greatelr Initances, are &? crilenge* ReielttOtJ, and t[(Li itcf)3
Craff. For the two former, there are a fort of Men ( that
are far from being profeft Enemies to Religion ) who, I do
not know, whether they own any fuch Vices. We find no
mention of them in their moft particular Confeflions, nor
have I obiervedthem in thofe Sermons that have contained
the largefi Catalogues of the Sins of our Age and Nation.
^were dangerous to fyeak^ of them as Sins, for fear who Jhould
be found guilty. But my Birfinefs at prefent is not with thefe,
but the other, (tJ{itcl)Ct£f r, which I am fure was a Sin of
Elder Times > and how comes it about that our Age, which
fb much out-does them in all other kinds of Wickednefs,
Ihould be wholly innocent in this ? That there map kt Witches.
and Apparitions in our days, notwithstanding the Objections

of

6. Againft Modern Sadducifm.

of the Modern Sadduce^ I believe I have made appear in the
foregoing Confederations •> in which I did not primarily intend
dired:Pra>/3 but Defence.

Againft which if it (hould be Objected, That I have for
the moil part ufed only Suppofals, and conjectural Things in
the vindication of the Common Belief, and fpeak with no
point-blank afTurance, in my particular Anfwers, as I do in
the General Conclufion. I need only fry, That the Propofi-
tion I defend is Matter of Facl, which the Disbelievers im-
pugneby alledging. That it cannot be v or, it is not likgly: In
return to which, if I (hew, how thole things may be, and
probable, notwithstanding their Allegations, though I lay
not down-right that they are in the particular way I offers
yet 'tis enough for the Defign of Defence, though not for that
of Proof: for when one faith a thing cannot be, and I tell
him how poffihly it may, though I hit not the jutf manner of
it, I yet defeat the Objection againft it, and make way for
the evidence of the thing deFafto.

But after all this, I muft confefs there is one Argument
againft me, which is not to be dealt with, viz. A mighty Con
fidence grounded upon nothing, that foaggers, and Httffry
and fwears there are no Witches. For fuch Philofophers as
thefe, let them enjoy the Opinion of their own Superlative
Judgments, and enter me in the firrt rank of Fools for credi
ting my Senfes, and thofe of all the World, before their fworn
Dilates. If they will believe in Scott ^ HMs, and Osborne^
and think them more infallible than the Sacred Oracles, the
Hiitory of all Ages, and the full experience of our own, who
can help it > They mud not be contradicted, and they are re*
folved not to be perfwaded. For this fort of Men, I never
go about to convince them of any thing. If I can avoid it,
Ithrow nothing before, them, leii they fhould turn again and
rend me. Their Opinions came into their Heads by chance,
when their little Reafbns had no notice of their entrance,
and they muft be let alone to go out again of themfelves the
fame way they entred. Therefore not to make much noife
to difturb thefe infallible Hujfirs-^ (and they cannot hear a lit
tle

Philofophical Confederations filflJJ 5.

tie for their own) I foftly ftep along, leaving them to believe
what they think.

I have only this further to add. That I appear thus much
concerned for the juftirkation of the belief of fFttcbst, be-
caufe it fuggeOs palpable and current Evidence of our Im
mortality. For though we have reafbnable Evidence enough
from the Attributes of God, the Phenomena of Providence,
and the Nature of our Souls, to convince any, but thofe
who will fhipidly believe, that they (hall die like Beafts,that
they may live like them : Yet the Philofbphick Arguments
that are produced for the Article, though very cogent, are
many of them fpeculative and deep, requiring fo great an
attention and fagacity, that they take no hold upon the
whirling Spirits that are not ufed to Confider, nor upon the
common fort that cannot reach fuch Heights : But they are
both beft convinced by the Proofs that come neareft the
Senfe, which indeed mike our Minds fulleft, and leave the
moft Jailing Impreflions > whereas high Speculations being
more thin and fubtile, eafily Hide off, even from Under-
ftandings that are moft capable to receive them. This is one
of the Main Reafbns that engaged me on this Argument, be-
caufe it affords confiderable Evidence of that great Truth,
which every Chriftian ought to be fblicitous to have made
good.

And really if we compute like Men, and do not fuffer ou* '
felves to be abufed by the Flatteries of Senfe, and the deceit
ful Gayeties that fteal us away from God, and from our
(elves, there is nothing can render the thoughts of this odd
Life tollerable, but the expectation of another : And Wife
Men have faid, That they would not have a Moment, if they
thought they were not to live again. This perhaps fome may
take to be the difcontented Paradox of a Melancholick, vext
and mean Condition, that is pinched by the ftraightnefs of
Fortune, and envies the Heights of others Felicity and
Grandeur > But by that time thofe that judge fb, havefpent
the Heats of Frolick Youth, and have paft over the feve
rs! Stages of Vanity > when they come to fit down, and

make

W/? Modern Sadducifm. 61

make (bber reflexions upon their Pleafures and Purfuits, and
fum up the Acco-mpt of all that is with them, and before
them, I doubt not but their confidering Thoughts will make
Solomon's Conclufion, and find, that 'tis but a inifery to live,
if we were to live for nothing elie. ^So that if the content
of the prefent Life were all I were to have for the hopes of
Immortality, I fhould even upon that account be very unwil
ling to believe that I was mortal : For certainly the Pleafures
that refult from the Thoughts of another World in thofe,
that not only fee it painted in their Imaginations, but feel it
begun in their Souls, are as far beyond all the titillations of
Senfe, as a real Ming Happinefs is beyond the delufive Ima
ges of a Dream. And therefore they that think to fecure
the injoyment of their Pleafures, by the infamy of our Na
tures, in the overthrow of our future Hopes, indeavour to
dammupthe Fountain of the fulJeft and cleaneft Delights j
and feek for limped Waters in the Sinks and Puddles of the
Streets.

But this would afford Matter for another Difcourfe, into
which I muft not digrefs, but here make an end of this.

Anti-

Anti-fanatical Religion,
AND

Free PliilofopKy.

In a Continuation of the

NEW ATLANTIS;

vii.

M m

10 C

.•m lo nci:

£y;i

VII.

The Summc of :

My Lord Bacons

WE parted from Per//, with defign to pafs to China
and Japan by the South Sea: and after we had
been long driven up and down by contrary Winds,
andwandred in the greateft Wildernefs of Waters
in the World, without the leaft hopes of making any Land,
in that immenfe undifcover'd Abyls, that was beyond both
the Old World, and the New '•> it pleafed God to bring us
into the Harbour of a moft Angelical Country, that lay hid in
the greateft Ocean in the Univerfc.

We found there a People of fingular Goodnefs and Huma
nity, who received us with moft affectionate kindnefs, and
provided for us with a Parent-like Care and Indulgence : We
were lodg'd in a fair Pile of Buildings, calPd the Strangers
Houft) appointed tor fuch Occafions, and there we had all
things, both for our Whole aad Sick, that belonged to Cha
rity and Mercy. The Governor of that Houfe ( a mofl ob
liging and benign Perfbn ) acquainted fbme of our number
with divers remarkable Matters concerning the Kingdom of
B E N S A L E M ( fo it was call'd ) ^ Particularly, with the
fhrange entrance and beginning of Chriftianity there, and the
excellent Foundation of SOLOMON's Houie, a Royal

M m 2 Society

Society &e&ed for Enquiries into the Works of God : After
we had been there a little while, one of the Fathers of that
Houfe came to the Town where we were. He entred in
State j and within few days having had notice of us, he or-
der'd that one of our Company (hould be brought to him :
The reft chofeme to wait on the great Man, which I did, and
was receiv'd by him with much goodnefs > He gave me a par
ticular account of the Foundation of Solomon's Houfe^ and the
State ofPbilofophy in Benfalem, granting permiilion it Ihould
be declared to the World. Accordingly it was publifht by
Verulamm, in his Hiftory call'dthe NEW ATLANTIS;
and thus far his Account went.

But now I fhall enter upon a Relation of things, of which
yet there hath been no News from Benfalem.

On the third day after I had been with the Father of Solo-
moJfs Houfe, a Servant came to me from the Governor of
ours, jullas we had dined, to defire me to fpend the After
noon with him : I received the invitation with a chearful re-
fpedt, and went immediately with the Officer to attend his
Lordfhip •> He led me through the Garden of our Houfe into
another, the largeft and molt beautiful I ever faw > It was en-
compaft with a lofty Stone- Wall > The Stone were blue, na
turally fbreakt with green. It had Mounts, Grotto's, and
Summer-Houfes, very pleafant and magnificent ^ The Walks
were large, planted with Ever-greens, and the Fruit-Trees
( of all forts that we have, and many that we have not ) fet
in the old guincttncial. Lozenge Figures, after the manner of
the ancient hanging Gardens of Babylon i> It had WilderneiTes,
Ponds, Aviaries, and all things elfe that can render fuch a
place agreeable. I could have dwelt in this Paradife > but the
Servant led me on into afquare Cloylkr'd Court,having hand-
(bme Buildings on all fides, fenced on the South with a tall
Grove of Cedar : The Cloyflers were paved with red and
green .Marble, and fupported with polliiht Pillars of a fpeck-
kd Stone, very clear andihining? Hence we went into a fair
fpacious Hall adorned with large Maps of all forts j here were
fome Servants decently clad, they were playing at Chefs j as
fbon as I entred, they arofe, and faluted me very civilly with

and Free fhilofipfy &c.

a modeft fweetnefs in their looks, that feem'd very obliging.
My Guide conducted me up Stairs into a noble Gallery, hung
with moft excellent Pictures of Famous Men, and Philofc-
phers i and, at which I was much furpmed, of ibme that I
had feen, He left me here, to give the Governor notice that I
was come > and prefently I faw him enter, with a mild chear-
fulnefs, mixt with a manly gravity in his Countenance : He
had on a long Robe of Purple Silk, and a kind of Turban
on his Head of the fame colour, which had a Star of Gold
wrought on it, worn juft before : Heimbraced me with much
affe&ion, expreiTing great fatisfadtion in the opportunity of
entertaining me alone : He enquired after the welfare of our
People, and whether we wanted any Accommodation > either
for our Whole or Sick > I bowed with a low reverence, and
anfwer'd, That we wanted nothing, but an occadon to fpeak
our acknowledgments of the Bounty and Humanity of that
blefTed Pkce '-> and particularly to exprefs how much we were
oblidg'd to his Lordihips generous favours : He replyed fmi-
ling, That Complements were not in ufe in Benfalem , and
taking me by the hand, he led me into an handfbme (quare
Chamber wainfcotted with Cedar, which riird the Room with
a very grateful odour : It was richly painted, gilt, and full of
Infcriptions in Letters of Gold ; He fate him down on a Couch
of Green Velvet, and made me take my place by him.

After fbme more particular inquiry into the condition of
our Sick, of whom I gave him an account, he told me, That
the Father of Solomon's Houfi commanded him to acquaint me
with the ftate of Religion in Benjalem, as himfelf had with the
condition of Philofophy there i and that he would have done
this too, but that the urgent Bufmefs of the Publick State,
which lay upon him, would not afford him time > I rofe u£
at thefe words, and anfwered with a low fubmiiiion, That!
knew not in what terms to exprefs my ferife of the Father's
Condefcention and Goodnefs 5 and that his excellent Relation
of the tfate of Pbilofopbj^ and its ways of improvement in
that Kingdom, had inrlamed me with defae to know what I
might, concerning the Affairs of its Religion, iince the (b mi
raculous plantation of Chritf ianity in it j And particularly,
Whether it had kept its ancient Pttrity^ and Simplicity in that

Realm =>

Jxti-fanatical Religion ', iSffa^ 7 .

Realm , which was loft in moft other places ? This Quefh'on,
replyed He, (making me fit down again by him) I fhall fully
anfwer in the things I have to fay to you? and having paufed
a little to fettle his Thoughts, he began his Narrative in this
manner.

AFTER the Converfion of this Land by the Evangelifm of
St. Bartholomew, ( of which you have heard) Religion
underwent fbme Revolutions, that I (hall not mention j But
take my ground from the 'laft, which hapned no very long
time fince : For the undemanding which, you muft know,
That upon the South-Wetf of this place, in the unknown
Ocean a]fo, lies an liland, famous for the rife it gave to a very
fpreading Seel: in Religion : From this unfortunate Country,
came certain Zealous Perfons hither, that pretended to extra
ordinary Illuminations, and to more purity, ftriftneft, and Sfi»
rituality, than other Chriftians > They taught, That our Rites
and Government were Suferftitiout and Anti-chriftian *> That we
wanted Pure Ordinances, and GoJpel-JforJkip i That our Good
JForks, and Chriltian Vcrtues, were nothing worth i That the
left of our People were but Formalijh and meer moral Men >
That our Priefts were uninlightmd, Grangers to the Power of
Godlineft, and Myfteries of Religion > and that there was a ne-
ceftity of a tborow Godly Reformation of our Government, and
JForjhip.

The Men at firft were only gazed upon by our People, as
flrange Perfons •> But at length, by the vehemence of their
Zeal, and glory of their Pretences, they began to make im-
prcflion on (bine, who had more Affehion than Judgment :
By them, and the continuance of their own reftlefs Importu
nities, they wrought upon others i» And in proceis of time
and endeavour, through the fecret Judgment and Permiffion
of God, prevail'd fb far, that the great Body of the People,
efpecially of thofe that were of warm and Entbufiaftick^ Tem
pers, was leaven'd (moreorlefs) with their Spirit and Do-
brines.

Here he ftopt a little, and then faid , 'Tis wonderful to
confider how feme Ages and Times are difpos'd to changes ^
fome to one fort of alteration, and fbme to another : In this

Age,

) &C,

Age, one Se<3: and Genius fpreads like Infedion, as if the
publick Air were poifoned with it > and again, in that thofe
fame Dodrrines and Fancies will not thrive at all, but die in
the hands of their Teachers > while a contrary, or very dif
ferent fort, flies and prevails mightily : There is fbmething
extraordinary in this, the contemplation of which would be
noble Exercife, but not for our prefent purpofe : 'Tis enough
to note, That the Age at the coming of thofe Seducers hi
ther, was inclined to Innovation, and to fuch particular forts
of it : So that in few years the generality of the Zealous, and
lefs considerate, were tainted with thofe new and gay Notions >
And ib polTell: they were with the conceit of the divinenefs and
neceffity of their Fancies and Models, that they defpifed and
vilified the Ecclefiaftical Government, and Governors, and ve
hemently afTaulted our moft excellent SALOMONS, the
King of this Realm, with continual Petitions and Addrefles,
to eitablifh them by Law, and to change the whole Conftitu-
tion of Religion, in complyance with tbeir Imaginations :
But he was a Wife and Religious Prince > He faw the folly and
danger of fuch Alterations, and endeavoured, by all the ways
of Lenity and Goodnefs, to allay the heat of their unreafo-
nable Profecutions : But they being the more emboldned by
this moderate Courfe, and provoked by the little inclination the
good King fhew'd to their New Models, broke out, after fbme
lefs violent ftruglings, into down-right Rebellion, which af
ter many Revolutions, too long to be mention'd now, fuc-
ceede£ fo far at laft, that the Pious Prince was depos'd and
murder'd > the Government ufurp'd by the prevailing Ty
rants : And, not to mention the difbrders of the Civil State
that followed, the Ecchfaftical was moft mifcrable. For
now, all the Sedls that have a Name in Hiftory in any part of
the known World, ftarted up in this Church, as if they had
all been tranfplanted hither : They arofe as it were out of
the Earth, which feem'd to bring forth nothing but Monfters,
full grown at their Birth, with Weapons in their hands ready
for Battel ^ and accordingly they fell one upon another with
ibrange rage and rierceneis. For having torn and detfroyed
the Ancient Dodrine and Government, every one contended
$o fet up its own, and to have its beloved Opinions and Mo
dels,

ical Religiott, <Effi8£ 7.

dels entertain'd and worfhip'd, as the infallible Truths and
Ways of God : So that all places were fill'd with New Lights,
and thofe Lights were fo many JSP?U-Fijfer, that put all into
Combuftion. We faw nothing of Religion but glaring Ap
pearances, and Contention about the Shells and Shadows of
it. It feem'd to run "out wholly into Chaff and Straw > into
Viftities and Vain Notions *, which were not only unprofitable,
but dcllru&ive to Charity, Peace, and every pious Practice.
All was Controverfie and DifTention, full of Animoiity and
Bittcrnefs > For though they agreed in {bme common Falfnoods
and Follies, yet that made no Vnion '•> every difTent in fmal left
Matters was ground enough for a Quarrel and Separation.
But tbefe things were common to them.

All hated the former Conjlitutions '-, All cried up their own
Clan, as the only Saints, and People of God : All vilified Rea-
fon as Carnal, and Incompetent, and an Enemy to the things
of the Spirit: All had confident, falfe, and perverfe Notions
of the Divine Attributes, and Counfels > All decry'd Vertue
and Morality as a dull thing, that was nothing in the account
of God. All filFd their Difcourfes with the words of Light,
Faith, Grace, the Spirit '•> and all talk'd in fet Pbrafes, phan-
cifully and ignorantly about them : All pretended to great
Heights in Knowledge, though that conllfted in nothing but an /
ability to repeat thofe Phrafes of their Seft, like Parrots : All
talk'd of fhcir extraordinary communion with God, their jj> e-
c'usl Experiences, Illuminations, and Discoveries ? and according
ly all demean'd themfelves with much fawcineft and irreve
rence towards God, and contempt of thofe that were not of
the fame phantafticalFafhion : All were zealous in their pro
per fet of Doftrines and Opinions 5 and all bitterly opposM
and vilified every different Judgment. Theje are fbmeof the
main things that made up the common Nature of the Parties:
In particulars, as I have faid, they were infinitely at vari
ance.

While things were in this condition, (bme of our MirTio-
naries in Forreign Parts returned, and among the other Books,
and Rarities from ftfie World, they brought the Works of
(ome of your Epifcopal Divines, and other Learned Men,
particularly thofe of Hammondus, TaylorM, Grotiw, dec. Such
. VW of

ytfee.

of them that were written in Englifh, they tranflated into
Latin, the rather becaufe they judg'd thofe Difcourfes very
feafbnable and proper to obviate the Evil Genius of the un
happy Age. As foon as they came abroad in the general Lan
guage, they were read bythefober fort of our Divines with
great approbation and acceptance '•> and from them they had
Light and Advantage for the detecting the Follies and Extra
vagancies of the Times.

For my part, I was then a Student in the Univerfity, and
therefore fhall chufe to relate what effed: thofe Writings had
there, and particularly upon divers of my mine own Ac
quaintance, who are now very coniiderable in this Church,
and have done great Service in it.

It was one Advantage that the Young Academians had
from that unhappy Seafon, that they were ftirr'd up by the
general Fermentation that was then in Mens Thoughts, and
the vafl variety that was in their Opinions, to a great activity
in the fearch of fober Principles, and Rules of Life. I fhall
not undertake to defcribe the Spirit and Temper of all the
Theologues and Students of .thofe Times, but Ihall give you
an account of fome that I knew, who have been very ufeful to
the Church in confuting and expofing the Fanatical Princi
ples and Genius, and who derived much of their Spirit and
Doctrines from thofe excellent Authors of your Country.

Here I told the Governor that things had been lately alfb
in our parts much after the manner he had defcribed the Con
dition of theirs i and that therefore I was very defirous to
know by what Ways and Dodhines the People were reduced
to a better temper. I faid alfb, that I had relation to one of
our Univerfities, and on that account likewife was fbllicitous
to underltand how thofe Academical Divines were formed >
and what they did when they came abroad.

He anfwer'd, that he was ready to gratifie my deflres i but
then, faid he, I would not have you think that I magnifie
the Perfons I ihall defcribe to you, or their Learning and Per
formances, above all our other Clergy : No, thanks be to
God, we have numbers of Excellent Men, famous for their
Piety, Learning, and Ufefulnefs in the Church : of whom,
by reafon of my diftance: and conitant Imployments in this

N n P^ce3

g Anti-fanatical Religion, SJTftV 7

place, I have no perfonal knowledge ', and therefore I choofe
to fpeak only of thofethat were bred in the llniverfity about
mine own Time 5 and the rather, that you may obferve1 the
Providence of God inraifing Men fo ferviceable to his Church
in the very worft of Days. Having premised which, he fell
immediately to an account of their Preparations in the Uni-
verfity, and thence to a Relation of their Performances after.
Of the former he fpokethus >

THofe Divines, of whom I have undertaken to fay fbme-
thing, went through the ufual courfe of Studies in the
llniverfity, with much applaufe and fuccefs : But did not
think themfelves perfect, as fbon as they were acquainted
with the knowledge contain'd in Syftems : No, they paft
from thofe Inftitutions, to converfe with the moft Ancient
and Original Authors in all forts of profitable Learning.
They begun at the top, with the Philofophers of the Eldeft
Times, that were before the days of Arijiotle : They perufed
the Hiftoms of their Lives and Dottrines, and then read all the
remains of them that are extant : They confider'd their Prin
ciples, only as Hypothefelf, with Minds free and untainted :
They ftudied,them to know the feveral Scheams of their Opi
nions, without paffing Judgments yet, upon their Truth, or
Falfhood. They read Plato, and conversed much with that
Divine Philofbpher : They acquainted themfelves with An-
flotle, his great Scholar ? and by his Original Writings, they
found how much he had been mifreprefented and abufed by
his Commentators, ( efpecially by thofe of later Times ) and
faw how different a thing Ariftotelian Philofophy was in his
own Works, from that which they had met in compendium?,
and the Diluting Books that pretended to it : They made
themielves intimate with Plutarch and Cicero : And dealt
much with the other chief Writers, both Greekj and Romans :
By which means, they were well inftruded in the Hiflory of
Philofophy, and the various Thoughts and Opinions of the
greateft Men among the Ancients.

But yet, notwithstanding this Converfation with thofe
Sages, They were not fb pedantically, and fuperftitioufly fond
of Antiquity, as to fit down there in contempt of all later

Helps

ilofiphy,

Helps and Advancements. They were fenfible, That Know
ledge was ftill imperfect, and capable of further growth, and
therefore they looked forward into the Modern? alfo, who
about their time, had imployed themfelves in diicovering the
Defedts of the Ancients, in reviving fome of their negledted
Dodrines > and advancing them by new Thoughts and Con
ceptions : They read, and confider'd all fats .of late Im
provements in Anatomy, Mathematicfy, Natural H/flory, and
Mechanickf-, and acquainted themfelves with the Experimental,
Philofdphy of Solomon's Honfe, and the other Promoters of it.
So that there was not any valuable Difcovery made, or No
tion ftarted in any -part of Real Learning but they got confi-
derable knowledge of it. And by this Vniverfal way of pro
ceeding. They furnifrYd their Minds with great variety of
Conceptions, and rendred themfelves more capable of judging
of the Truth, or likelybood of any propos'd Hypothecs. Nor
.did they content themfelves with Reading, and the know
ledge of Bookfi but join'd Contemplation, and much thought-
fulnefs with it : They exercifed their Minds upon what they
read i They confi^er'd, compar'd, and inferr'd : They had
the felicity of clear and diftintt thinking, and had large com-
pafs in their Thoughts. By reading they rendred their Un-
derftandings full j and by Meditation they kept that fulnefs
irom being diforderly and confused.

Being thus prepared, They addreft themfelvcs to the more
clofe, particular, and thorow ftudy of Divinity : They thought
it not enough to read a few Syjhms, and bundles of Novel
Opinions? to underftand the current Orthodoxy of the Times,
or to gain the faculty of (peaking to the People in the taking
Tone and Phr^fey ( things that made up the Divines of that
Age ) : But enquired into tlie ilate of Religion in former
days: They read the Hiftoriet of the Church, and applyed
themfelves to a careful peruial .of the Fathers of the three firji
Centuries : In them they looked for the Dodrrine a,nd Practi
ces that w.ere in the beginning : They confkkr'd, that Religi
on was molt pay in thofe Primitive Times of Holinefi and
Martyrdom '•> arid that by knowing what was the belief and,
ufi then, they might be enabled to judge better of -the
more Modern Ways and Qpicions ; That though othw Know

N n 2 ledge

/jo 'Anti-fanatical Religion^ JBtfajJ 7

ledge grew, and was much advanced by Time, yet Divinity
was in its perfeftoon, in the days of the Apoftles, and nearefi
Ages to them > and had ftill been degenerating (more or lefs )
in following Times. That it was therefore beft to enquire
after the old Ways, and to take the Meafures of Faith and
Practice, from Primitive Doftrine and Vfage > and accordingly
they endeavoured to form theirs. They convers'd with the
Works of your Excellent Writers, whom I mention'd, and
other Learned Men, whom Providence raifed about that Sea-
fon, to direct the World to thofe eldefl, ^Patterns. They
read alfb the Hiftories, andobferv'd the growth of Setts : They
examin'd the Books of the chief reputed Heretic}^, and con-
fider'd the Arguments where-with they endeavour'd to efta-
blifh their Opinions. They defcended even to the Wild
Scribbles and Contentions of the feveral Parties in our di-
fbra&ed Land > They acquainted themfelves thoroughly with
their Spirit, Principles, Phrafes, and ways of Reajoning j as
judging, that none could deal effectually in the expofingand
confuting any Sect, but thofe who well underftood it. Be-
iides all this, They directed their Studies f many of them ) to
the Jewijh Learning, That they might be inftrudted in the
Rites, Opinions, and Ufages of that People, for the better
undemanding of many things in the Scripture that relate un
to them. They enquired into the Reafonableneft of the great
Principles of Religion, and particularly of the Chriflian , and
provided themfelves thereby to deal with dtheijh, Infidels,
and Enthufiafts, with which that Age abounded. I could
fay much more, but this is enough to (hew that thefe Men
were qualified to do fomething in the World.

Here I interrupted the Relation a little, and ftid, That
it feemM to me that fuch Preparations fhould have taken
up the better part of their Lives, and not have left much time
for Adtion. He anfwer'd, That "Diligence, Meditation, and
a right Method of Studies would go very far, and do migh
ty Matters in an indifferent Time •. and that he who knew
the Jhorteft cut, and went conftantly on, would pafs over a
considerable Defart in a few days, while another that loy-
ter'd, or was ignorant of the way, might wander all his
Life in it to little purpofe. That thofe Men took the di

rect

and Free Philofoph^ £c. i j

reftCourfe, and had the beft Guides, the choice Books of all
forts •-, one anothers excellent Company, and improving Con-
verfe. That they fpent no unprofitable time, among the Vo
luminous Triflers > and in the confufed Rubbifhof Learning.
That they went ftraighton towards their end, without diver
ting to bie and impertinent Matters. They that made even
their moft common Converfations to ferye them, in their ftu-
dy of Humane Nature^ the Inclinations and Pafflons of Men :
And even the wildnefl and humours of Setts afforded them in-
ftrudion in the nature of Enthuftafm^ and Superftitions of all
kinds. So that their Understandings and Obfervations were
advanced far, while their years were not many > and they had
the happy Conjunction of the Judgment of Rife Age, with
the vigour of Toteth. I bowed to declare my fatisfadtion, and
He went on.

IT will be time now-, after the Difcourfe of their Prepara
tions, to let you know what they did j and what were the
Effects of thefe fromijing beginnings. This I (hall do. By re-
prefenting

C i.) Some things that were more general.

(2.) Their particular Endeavours in the Affairs of Reli
gion.

C 30 A more full account of their Genius, and Thoughts,
in fbme main Parts of Learning.

I BEGIN with their more General Attions and Declara
tions of their Thoughts.

ONe of the Srft things they did^ WSs, to deliver their
own Minds (and to endeavour the fame for others)
from the PrepoJJeffions^ zndPrejudices of Complex/on^ Education^
and implicit Authority • ; AfTerting the Liberty of Enquiry,
and thereby freeing their Reafons from a bafe and diilionoura-
ble Servitude^ and vindicating this juft Right of Humane
Nature. For though they knew, That Green loath., and Vul
gar Inquirers, ought not pragmatically to call their Teachers
to account for their Dodrines, or to venture upon deep Spe
culations

Jnti'faMatical Religion^ jBflajJ 7.

culations without affiftance > Yet they thought, that Men
who were bred in the way of Study, had firft fubmifly heard
the Opinions of their Inrtru&ors, and been well acquainted
with their Dictates, who were arriv'd to maturity of lln-
derftanding, and a good capacity to leek after Truth > might
at length be permitted to judge for themfdves > that fo they
might choofe^ like rsafonable Creatures, and not have their
Principles brutijhly obtruded on them. This they law was a
natural Right, and that the Tyrannical Cuftom of over-ruling
and fupprclling it, had held the greateft part of Mankind in
fatal Chains of Ignorance and Error.

Here, I fay, They begun, and taught, That all lovers of
Truth, whofe Judgements were competently matur'd, ought
to free their Minds from the Prejudices of Education, and
ufurping Authorities > that is, fb far, as not to conclude any
thing certainly true, or talfe, meerly on the account of tbofe
Imprejfions : But to try all things , as Scripture and Reafbn re
quire, and incourage us > and to fufpend the giving up our
//*//, and refolv'd affent to the Doctrines we have been taught,
till we have impartially confider'd and examin'd them om
felves. That in our Refearches, we ought to retain a Reve
rence for Antiquity^ atid venerable Names , but not blindly to
give up ourllnderftandings to them, agairifl clear Evidence of
the Divine Oracles, or Impartial Reafbn. That when other
Confederations, on both fides, were equal^ the Inducements
of old Belief, and reverend Authorities ought to determine us
to a probable afTent on that fide : But when God's Word, or
our Faculties irood on the other^ we ought not to be en-
clin'd.

Thus they modeftly afTerted the Liberty of Judgment^ and
bounded it with fb much Caution, that no Prejudice could
arife to Legal Eiiabliftiments from that freedom : For they
allow'd it not to immature Youth ^ or to illiterate or injudicious
Men, who are not to be tmfled to conclude for them f elves in
things of difficult Theory : But advifed fab, to fubmit to
their Inihudtors, and fo pradrife the plain things they are
taught, without bufie intermedling in Speculative Opinions,
and things beyond their reach. Such a Liberty of judgment
as this they taught, and fttcb was necefTary for the Age, in

which

•which the Minds of Men were inthralPd by the Mailers of
Sedts, and the Opinions then ftiPd Orthodox^ from which it
was accounted Herefie and Damnatiott to recede. So that no
thing could be done, to fet them at large from thofe vain
Fancies and Ways, till they were perfwaded to examine them
with freedom and indifference, and to conclude according to
the Report of their Faculties. They knew, That Truth
would have the advantage, could it but procure an impartial
Tryal : That the Falfe Doctrines, and Fanatical Practices of
the Times would be detected and fhani'd, were it not for the
fuperftitious firaightnefs that fuppreft all Enquiry , and that
thofe Old Truths that were exploded with ib much abhorrence,
would, in all likelyhood, gain upon the Judgments and AC-
fents of all that were free, and durft to be inquifitive. On
fuch accounts they preft the Liberty of Judgment > and in a
time when it was very feafonable, and no hurt could diredtly
arife from it. Since

(2.) They taught, and urged much modefty together with
it j and allowed not Dogmatical Affirmations, but in things
that were moil fundamental arid certain : They confider'd, That
our Underftandings,at beft,are very weak •> and that the fearch
of Truth is difficult '•> that we are very liable to be impofed on
by our Complexions, Imaginations, Intereils, and Affecti
ons. That whole Ages, and great Kingdoms, andChriitian
Churches, and Learned Counfels, have joyn'd in Common
Errors* and obtruded falfe and abfurd Conceits upon the
World with great feverity, and flaming 2eal * That much
Folly, and great Non-fenfe have many times generally ob-
tain'd, and been held for certain, and Sacred 5 That all Man
kind are pulled, and bafled in the difquifition of the feeming,
flaineft^ and mofl obvious things i In the Objefts of Senfe^ and
Motions of our own Souls: That (in earnejl) we cannot tell,
How we fieak^ a IVord^ or move a Finger '<, How the Soul if uni
ted to the Body ', or the Parts of Bodies to one another ••> how our
own were framed at firft , or how afterwards they are nou-
rifh'd. That thefe nearcfl things, and a thoufand more, are
hid from ourdeepeft Enquiries.

Thus they conlider'dotten, and iiird their Thoughts with
q, great fcnfe of the narrowncfi of humane Capacity, and the

Im-

j 4 -Anti- fanatical Religion, ;6flS£ 7.

Imperfe&ions of our largeft Knowledge*, which they ufed
-not to any purpofes of unwarrantable Scepticifm^ or abfolute
neutrality of Judgement, but to ingage their Minds to a
greater warineft in Enquiry ', and more fhinefs of A /Tent to
things not very clear and evident > to more refervedneft in their
Affirmations, and more modefty in their Arguings.

After this manner they pradifed themfelves, and thus they
difcours'd to others, and nothing could be more proper for
thofe times, in which everyone (alraoft) was immoderately
confident of his own way, and thereby rendred infoknt in his
Dictates, and incurable in his Errors •> {cornful to oppofite
Judgments, and ready to quarrel all Diflenters • So that the
\Vorld was hereby hll'd with Animofity and Glamours >
whereas modefty in Opinions would have prevented thofe Mif-
chiefs i and it was taught by thofe Men as thelikelyeft way of
Cure. For there is no hopes, either of Truth or Peace, while
every one of the divided, thinks himfelf infallible : But when
they come to grant a poilibility of their being out in their
Beloved Tenents, there is (bmething then to work upon to
wards their better Information.

But (3.) there was ftill lefs danger in the Liberty they
promoted : for as tnuch as they pradttfed and perfwaded
much frudence to be us'd in the publiihing of their Tenents >
They allowed not any declaration of private Sentiments, when
fuch a Declaration might tend to thediigrace or difTcttlement
of Legal Appointments, or any Articles of the Eftabliftfd
Religion 3 provided there were no Idolatry, or diredr Herejie
in the things injoin'd : . But believ'd, and taught, That Men
ought to content thcrnfelves with their own Satisfactions^ in
the Suppofcd Truths they have difcover'd, without clamo
rous Diiputes, or Wranglings. And though in -the large
compafs of Enquiry they took, and the Confiderations they
had of all forts of Idga^s, that enter into the various Minds
of thinking Men, it could not be^ but that they fhould havefe-
veral Apprehensions, different from vulgar Thoughts '•> Yet
they were very cautious in difcovering their Conceptions
among the illiterate and unqualified ? They had no delight
infpeaking ilrange things, or in appearing to be lingularand
extraordinary : They were not fb fond of their own Opinions,

as

?• and Free Philofiphy^ &c. I J

as to -think them necefTary for all others : Nor were they in-
fedted with the Common Zeal, to fpread and propagate every
Truth they thought they knew : No, they confidcr'd, there
were Truths which the World would not bear, and that (bme
of the greateft would be receiv'd here with the bittereft con
tempt and derifion : So that to fublijh, would be but to expofe
them to popular (corn, and themfelves alfo : Their main IJe- .
iign was, to make Men good, not notional, and tyowing j and1
therefore, though they conceaVd no practical Verities that were
proper and feafonable, yet they were fparing in their Specula- x
tions, except where they tended to the neceflary vindication
of the Honour of God, or the directing the Lives of Men :
They fpoke of other Matters of Notion only among their
tyiown Friends, and (uch as were well prepar'd, able to exa
mine, and difpos'd to pardon or receive them : Among tbefe
they difcours'd the greateft.) freejl Speculations, with as much
liberty in their Words, as in their "Thoughts \ and though they
differed in many Notions, yet thofe Differences did nothing
but ferve the pleafkrs of Converfation, and exercife of Rea-
foning : They begot no estrangements or diitafts, no noife or
trouble abroad.

Such was the prudence that They pradHfed and taught >
and this alfo was very proper for thofe Times, when every
Man vented his Conceits for Articles of Faith, and told his
Dreams for Revelations, and then pretended he was extraor
dinarily enlightned, and ilrove to make Profelites, and quar-
refd with all that did not embrace his Fancies, and feparated
from the Communion of the Church, and endeavour'd to involve
the World in Hurries and Diftradtions '-> and all t biff or the fake
of a few fitttful, medlefl,finflefl Trifles : In /uch a timc,tbis $m-
dent Spirit and Pradrice was llngularly feafonable and ufefitl.

But though they were thus cauteom and wary about Theo
ries more remote, and not necejfary •, yet they were not altoge
ther indifferent to what Men believed and thought : No, They
were concern'd, and. zealous againit the Fanatic!^ Conceits
and Humours of the Age, which were the occafions of (b
much Folly, Irregularity, and Difturbance : And my next
Buiincis is to declare in {bme great Inftances^ how they de
meaned Themfelves in oppofwg of dicta This was the fecon&

O o thing

1 6 Anti-fanatical Religion^ jSJT&tJ 7

thing I undertook to relate, namely, Their particular endea
vours in the Affairs of Religion.

But before I fall on it ? I muft declare to you, That They
had not any Religion different from that of other Catholic!^
Chriftians, but were faithful adherers to the old acknowledged
Cbriftianity, as it was taught by the Church of Benfalem :
To^ this Church they conformed heartily , though they were
diftingmjhable from fbme others of her Sons, by the appli
cation of their Genius and Endeavours : I have told you
They grew up among the Sects' '•> They were Born and Bred
in that Age, which they could not help => But as they order'd
the Matter, it was no hurt to the Church, or them, that they
were educated in bad times : They had the occafion thence, of
understanding the Genius, Humour, and Principles of the Par
ties, which, thofe that flood always at diitance from them,
could not fb thorowly and inwardly know : By that means
they had great advantage for providing, and applying the Re-
medies,and Confutations that were proper and effectual 5 And
by daily Converfe, and near Obfervation, they ietled in their
Minds a diflike of thofe ways, that was greater and jufter than
the Antipathy of fbme others who faw only their out-fides,
that in many things were jpeeious and plaufible. They fludied
in the Places where -fome of the chief of the Seds govern'd,.
and thofe that were ripe for the Service, preach' d publicly, as
* other Academical Divines did. This they fcrupled not, be-
caufe they were young, and had been under no explicit in-
gagements to thofe Laws, that were then unhappily over
ruled : But in thofe, and in their other Vniverfity-Exercifes, they
much ferv'd the Interert of the Church of 'Benfalem, by under
mining the Ataxites, fib the Sectaries are here calPd ) and
propagating the Anti-fanatical Dodlrines, which they had en-
tertain'd and improved : So that I cannot look upon that
Spirit otherwife, than as an Antidote that Providence then fea-
fonably provided againil: the deadly Infection of thofe days :
On which account, they were by fome, calPd the Anti-fanites,
becaufe of their peculiar oppofition of the Fans, or Fanites,
( as the Ataxites were fometimes named ) : And though fbme
Perfons thought fit to judge, and fpoke of Them as a mw
Sort of T>ivhw , Yet they were not to be Jo accounted, in

any

7 • an(* -^^ Philofophy, &c . 1 -7

any fenfe of difiaragement , imce the new Things they taught,
were but contradictions of the «e#> Tilings that were introduced j
and new Errors and Pretences, will occafion new ways of Op-
pofition and Defence.

I have now ( I doubt ) (aid the Governor, almoft tired
you with prefacing, but thefe things were fit to be fremifed : I
expreft my felf well-pleated, both with the Hitters he related,,
and the order which he thought convenient to declare them
in j and (b he proceeded to the fecond main Head j Their par
ticular Principles and Practices.

I MUST tell you then, faid He, fhff, That they took no.
tice of the loud Out-cries and Declamations that were
among all theSedts, againft Ucafon •> and obfervM, how by
that means all Vanities and Phanatick^ Devices were brought
into Religion : They faw, There was no likelyhood any Hop
mould be put to thofe Extravagancies of Fanfk that were im
pudently obtruding themfelves upon the World > but by vin
dicating and afferting the ufe of Reafon in Religion i> and there
fore, their private Difcourfes, and ^&//d^Exercifes ran much
this way j to maintain the (bber ufe of our Faculties, and to
expofe and ftiame all vain Enibxftafitts : And as Socrates of
old, rirft began the Reformation of his Age, and reduced
Men from the wildnefs of Fanfie, and Enthufiaftick^
with which they were overgrown, by pleading for
and mewing the neceffity and Religion that there is in heark-
ning to its Diclatcs '•> So They, in order to the cure of the
madnefi of their Age, were zealous to make Men lenfible >

That Reafon is a Branch and Beam of the Divine Wifdorrr>
T'bat Light which he hath put into our Minds, and that Lnv
which he hath writ upon our Hearts : That the Revelations
of God in Scripture, do not contraditt what he hath engraven
upon our Natures : That Faith it felf, is an Aft of Reafon^
and is built upon thefe two Reafonable Principles, T^hat there
is a God'') and, That what he faith vs triie: That our Errone
ous Deductions are not to be call'd Reafon^ but Sophiflry^ Ig
norance, and Miflake : That nothing can follow from Reafon^
but Reafon \ and that what fo follows, is as true and certain
as Revelation : That God never difparageth Rcafon, in Scrip-

O o 2 tare.

1 8 *Anti fanatical Religion^ iBffcIt? 7.

ture, but that the vain Pbilofopby^ and Wisdom of this World
there fpoken againft, were Worldly Policies^ Jewifo Genealo
gies^ Traditions^ and the Notional Pbilofopby of fbnre Gentiles :
That Carnal Reafbn is the Reafbn of Appetite and Paffion ,
and not the Dictates of our Minds : That Reafbn proves feme
Main and Fundamental Articles of Faitb^ and defends ati^ by
" proving the Authority of Holy Scripture : That we have no
caufe to take any thing for an Article of Faith,till we fee Rea
fbn to believe that God faid ?>, and in the fenfe wherein we
receive fuch a Doctrine : That to decry, and difgrace Reafb^
is to ilrike upReligian by the Roots, and to prepare the World
for Aflmfmr

According to fitch Principles as thefi. They managed their
Difcourfes about this Subjedt : They ftated the Notions of
Faith and Reafon clearly., and endeavour'd to deliver the
Minds of Men from that confufednefi'm thofe Matters, which
blind Zeal had brought upon them > that fo they might not
call Vain Sopbiflry by the name of Humane Reafon^ and rail at
fbif, for the fake of Fallacy, and the Imfoflitres of Ignorance
and Fancy. Hereby they made fbme amends for the dange
rous rafhnefsof thofe inconfiderate Men, who having heard
others defame Reafon as an Enemy to Faith, fet up the fame
Cry, and rilPd their Oratories with the terrible noifeof Carnal
Reajon, Vain Philofopby^ and fuch other mifapplyed words of
reproach, without having ever clearly or diliindly confider'd
what theyfaid, or whereof they affirm'd : And this they did
too at a time when the World wa^s porting a-pace into all
kinds of madnefs > as if they were afraid the half-diftrafted
Religionifts would not run faft enough out of their Wits,
without their Encouragement and AiMance: And as if
their Defign had been to credit Phrenfie and Enthufiafm., and to
difable all proof that could be brought againft them. This I
believe many of thofe well-meaning Canters againft Reafbn
did not think of, though what they did had a dired tenden
cy that way : And accordingly it fucceeded 5 For the conceited
People hearing much of Incomes^ Illuminations^ Communions,
Lights, Difcoveries, Dealings, Manifeflations, and Impreffions^
as the Heights of Religion i and then, being told, thatit**-
fon is a low. Carnal Tubing, and not to judge in thefe Spiritual

Matters :

and Free Philofoh &c.

Matters > That it is a Stranger to them, and at enmity with
the Things of God: I fay, the People that were fo taught,
could not chufebut betaken with the wild Exfiatical Enthitfi-
afls, who made the great eft boafts of thefe glorious Priviledges i
nor could they eafily avoid looking upon the glarings of their
own Imaginations, and the warmths and impulfes of their Me
lancholy, as "Divine Revelations, and lllapfes. To this dange
rous pals thoufands were brought by fuch Preachments, and
had fo well learn'd to apply the Doctrines, they had been
taught, that he that fhould endeavour to undeceive them,
was lure to hear what an Enemy this Reafon, this Carnal Rea
fon, this Vain Philofophy, was to Free Grace and Faith > and
how little able to judge of thofe Rich, thofe Precious, thofe
Spiritual Enjoyments.

3Twas time now, in fuch an Age as th'it, to aflert the fbber
«/e*of Reafon, and to refcue Religion by it. And They did
this happily, and (named all falfe pretences to the Spirit,
(hewing,

That there was nothing but Nature and Complexion in the
Illuminations, Incomes, Raptures, Prophefies, New Lights^ flu
ency of Exprejfion, myfteriottjheft of Phrafe, and other wonder
ful things of theE?ithttfiafls, which were ignorantly taken to
be Divine Communications, to the great abufe of Religion,
and the Souls of Men : Perceiving ( I fay ) that this dange
rous Phanatick^ Spirit was the evil Genius of the Age, they
bent, all their force againft it, and detected theimpoiture, and
labour'd zealoufly to difabufe the credulous People, who were
exceeding apt to be taken with fuch glorious Nothings. (But
of this, I (hall have another occafion to fpeak rnore.^

A

Nd becaufe the wildneft of JLnthufiafm, and reproaches of
Reafon, had expos'd Chriftianity it felf to the Sufpicions
of fome, and Contempts of others, as if it were a pre
carious unreafonable thing, that depended only upon Mens
Fancies j Therefore here They laboured alfo, with very pious
pains, to demonftrate the fllnti) and .ftgafona1. lenefv of the
Cb£ttUsn Religion 5 The Bering of God ', The Immortality of
Humane Souls => And Authority of Scripture '•) which they did
with much Zeal, and much Judgment : And thefe Doctrines

were

2 0 'Anti- fanatical Re/tgio^ ;£(!&£ 7 .

were too feafonable and necelTary in that Age, in which the
moft glorious ProfefTors laid the whole flrefs of Religion up
on Fancies, and thereby undermin'd the Foundations of Faith,
and Truth > and by many Vanities, and endlefs Divifions, had
made fomany Infidels, and unhappily difpos'd fo many others
to go the fame way : Againft thefe therefore They bent their
faength, and refcued multitudes, efpecially thofe of the Bring
ing Generation, from the hands, both of the Enthufiaft and
the Infidel j Anfwering and dilcrediting all the mw Pretenfi-
ons and Objections, both of the one and the other : And
their Endeavours here were very needful, becaufe the Ancient
Books of thofe kinds were defpis'd and negleded by the con-
cern'd Parties •> and they were not fo fuitable to the Guize and
Fafhion of our Age j and many Exceptions were ftarted a-new,
and many other vain things boafted of, to which thofe elder
Difcourfes did not apply their force : But thefe new Defenders
of the Chriftian Truths met them all, and fpake the things
that were fuitable, as well as thofe that were flrong and trm :
By thefe means the reafbnable fobcr Spirit began to propa
gate , and the Enthufiaft^ who took notice of it, and knew
it would deilroy his Glorious Imaginations, rais'd a loud cla
mour againft thefe Merxas Socinians^ and advancers of Proud
Keafon^ above Free Grace and Faith.

From this envious and foolifh Charge, they fufficiently ju-
ftiried themfelves by feveral Sermons, and publick Determi
nations in their Academical Solemnities^ againft the chief
Principles of S ocinianifin^ ilrenuoully aflerting the Deity of
Cbrijl, and Immortality of Humane Souls, dec. and vigoroufly
oppoiing the main Socinian T'enents : In confequence of which,
they fhew'd the fiin and jafe ways to deilroy thofe Opinions,
without hurting the Catholic^ Doctrines, which many had
woitnded to do them ftigbt , and in this Defign fome of them
appeared in publick with great fuccefs.

Having

Free Philofophy, &c.

HAvingthus aiTerted the Honour of our Facttlties^nd main-
tain'd the Fundamental Interefts of Religion, They took
notice, what unworthy and dishonour able Opinions were pub-
lifh'd abroad concerning God, to the difparagement of all his
Attributes, and difcouragement of vertuous Endeavours, and
great trouble and dejection of many pious Minds 5 and there
fore here they appear'd alfb to affert and vindicate the j2Dibtne
dSooOneffi and love of Men in its freedom and extent, again/I
thole Doctrines, that made his Love, Fondnefl* and his Ju-
ftice, Cruelty ', and reprefented God, as the Eternal Hater of
the fargreateft part of his reafonable Creatures, and the de-
figner of their Ruine, for the exaltation of meer Power, and
arbitrary WiU : Againft thefe fbwr and difinal Opinions They
flood up itoutly, in a time when the Aflertors of the Divine
Purity and Goodnefs, were perfecuted bitterly with nick
names of Reproach, and popular Hatred. They gave fbber
Accounts of the Nature of God, and his Attributes, datable
to thofe Declarations of himfelf he hath made by the Scrip
tures, and our Reafbns : They fhew'd continually how im-
poflible it was that Infinite Goodnefi fhould defign or delight in
the mifery of his Creatures : That God never atts by meer ar
bitrary Will, but by a WiU directed by the Perfections of his
Nature : That to act arbitrarily is Imperfettion and Impotence :
That he is tyed by the excellency of his Beeing, to the Laws
of Right, and Juft, and that there are independent Relations of
2ritt and Good among things, antecedent to all Will and Vn- '
demanding, which are indifpenfible and eternal : That Good-
neft is the Fountain of all his Communications and Actions
ad extra : That to glorifie God, is rightly to apprehend and
celebrate his Perfections, by our Words, and by our Actions :
That Goodnefi is the chief moral Perfection : That Power with
out Goodnefs is 1$ranny\ and Wifdom without it, is but Craft
and Subtilty '•> and Juflice, Cruelty, when dtftitute of Good
nefs : That God is not pleafed with our Praifes, otherwife
than as they are the fuitable Actings of his Creatures, and
tend to make them love him, in order to their being happy
in him,

By

'Anti- fanatic d Religion, f 7.

By fuck Principles as T&e/e, which are wonderfully fertile,
and big of many great Truths, they undermined, and from
the bottom overthrew the fierce and churlifh Rfyrobatarian
Doctrines '•> And thofe Truths they proved from the Scripture,
and the Nature of God, and TLeafon of things, with all poifible
clearnefs, and firength of Evidence.

OEferving further, That Faith was preached up as the
whole of Religion \ and that reprefented varioufly^ban-
taftickjy, and after an unintelligible manner, dreft up in 'Meta
phors and Phrafes, and dangerous Notions, that prefcinded it
from Good Wvrkg, and made them uimeceflary : Here they ap
peared alfb, and detected the vanity and canting of this Airy
Divinity > Stating the Notion of Faith plainly and clearly, and
Gripping it out of its Chymerical cloathing, Teaching,

That Faith in the general is the Belief of a Proportion af
firm* d '•> and Divine Faith, the belief of a Divine Teftimony ^ and
Evangelical, Saving Faith, fitch a "Belief as works on the Will and
Affections, and produceth the Worlds of Righteoufnefi : So that
the Faith that is (aid to juftifie, ( in the forenfcl^ fenfe ) is a
complex thing, and takes in an Holy Life, and all the Graces of
the Spirit, which are call'd by f he name of Faith, becaufe that
is the E-oot of all the reft. Thus they afferted the neceflity of
a real, inward Righteoufnefs, againlt the Solifidian and Anti-
nomian Herefies, which had poifbn'd the whole Body of the
then Current Zheology^ and was counted the only Spiritual
Doffrine.

In thofe days Men were taught, that we are jttftifi'd only
by the gimputeU i^rgbreoufner^ of Chrift, by which they
faid, we are formally Righteous » That Faith juftifi'd only as
it laid hold of that, ( as they phrafed it ) and that Inherent
Righteoufnefi was to be renounced, and had nothing to do here.
'fhefe were the great dear Myfteries of their theology, that {ea-
ibn'd all their Doclrines and Inftrudions. which by this means *
alfb were rendred exceedingly fanciful and dangerous : There
fore in thif likewife, thofe Divines interpofed and demonftra-
ted the vanity and mifcbief of fuch falfome and groundlefs
Conceits i They ftated the true and warrantable fenfe in which

ChriJPs Righteoufnefs is imputed, viz. Metonymically, and as
to Ejfe&ri That is, That for the /^% of his Righteoufnefs,
God was pleas'd to pardon Penitents, and to deal with
them upon their F*/'f&, and. fincere Obedience, as if they
had been Righteous themfelves : Not as if he pad falfc,
and millaken Judgements, and looked on Cbriji's .Rigbte-
oufnefs as really and properly theirs * but that for bit iake
He pardon'd their tins, and accepted of their perfonal
imperfett righteoufnefs, as if it had been perfett. They
fhew'd that this account was agreeable to Scripture, and the
Analogy of found Faith, and Pra&ice , and that the other fenfe
was no-where deliver'd in the holy Oracles, but was a meer
imagination contrary to the Attributes of God, and to the
Do&rines, and defignsof the Gofpel, and exceedingly per
nicious to Chriftian Life, and Vertue : They alledg'd that
Chriffs Righteoufnefs is no-where in Scripture (aid to be im-
pnted : That he is no otherwife made Righteoufnefs to us then
he is made Santtification, and Redemption '•> that is, He is the
great Author and procurer of them > and that in that fenfe he
is the Lord our Righteoufnefs. They took notice how that by
this odd Fanatick principle, Perfonal Righteoufnefs was under-
min'd, and dilparaged i and one of the tirft things the people
were taught, was, to renounce their own Righteoufnefs, with
out reftricSion, or limitation, in which Counfel there is much
Jbew of humility •-> but much non- fenfe and much danger, if it
be not deliver3d,and taken in a cautious fenfe : For the Apoftles,
and primitive Believers never renounced any Righteoufnefs, but
that of the Mofaical difpenfation, in which fome of them had
gloried much before their converfion j But after it, were con-
vinc'd, It was nothing worth, and counted it as drofs, and
dung in rcCpc&o£ that Rigbteoufnefs that Chrift taught: They
never diiparaged real, inward Righteoufnefs : Yea they took
ground of confidence^ and rejoycing from it, viz. from the _/?;»-
plicity zndfincerity of their converfation, from their having a good
C onfcience in all things i from their ftedfaji nefs amidft Tribula
tions, m& patience in their Sufferings '-> and they plainly tell us,
That Religion was doing Rigbteoufnefr, and coniiited fn vifiting
the Widow and Father lefs, and being unjpotted with the World >
in denying all ungodlinefs^ and worldly lujh, and living fiberly,

P p righteoujly,

2 A + Anti-fanaticd Religion^ ffifl&tf 7.

righteouflyjMd Godly* They warn us to beware of thofe deceivers
that would perfwade a man may be righteous , without doing
righteoufly b yea they declare the promifes to be entail'd upon
thofe, that by patient continuance in well-doing feek^for Glory,
and Immortality.

But faid He, I forget my felf, and run out too far into this
Difcourfe, in which I fuppofe I need not inform you, the
Scriptures being fo full in it.

Here I took liberty to move a Queftion, and ask'd him,
Whether thofe Divines did teach, or allow Mens relying, and
depending on their own inward Vertues, or outward Works?
To this he faid, They had not the leaft imagination, that
there was either Merit, or Perfection in our qualifications, or
performances •, but that in thofe rejpetts they renounc'd their
own rigbteoufneff, and obedience : That they acknowledged,
and declared that our higheft, heft fervices could never define
the divine notice, or acceptance by any worthinefs in them i
But then, added He, They faid alfb, that CbrijFs obedience was
Perfect, and Meritorious, and that God was fb well fatislied
with it, that for Iwfakg he promifed to pardon the failings of
our duties,and to accept of Sincerity inftead of Perfection : That
on this account, ourjlorf, defective righteoufnefs wasreceiv'd,
as if it had been adxquate^ and compleat ••> we being through
Chrift, under a Covenant of Grace, and Pardon, and our obe
dience not judg'd according to firidr meafures, and proporti
ons, but by the rules of mercy, and favour. Thus they fta ted
that matter clearly, and ftruckat the root ofdntinomian follies,
and impoftures.

ANd becaufe Morality was defpifed by thofe elevated Fan-
tafticks, that talk'd (b much of Imputed Rigbteoufnefs ,
in the falfe fenfe > and accounted by them, as adult, and low
thing > therefore thofe Divines labour'd in the afTerting and
vindicating of this : Teaching the mcejlty of Moral Vertues >
That Chriftianityis the higbeft improvement of them j That the
njeer firft-t able Religion is nothing, without the works of the
fecond ^ That Zeal, and Devoutnefs, and delight in Hearing,
Prayer, and other externals of worfhip, may be in very evil
inen : That Imitation, a'nd Cuftom, and Pride, and Sel£-

love

7* and Free fhilofophy, &c; 2 J

Jove may produce thefe : That thefe are no more then the
Forms ofGodlinefs : That the power of it confiils in fubduing
felf-witi, and ruling our paffions, and moderating our appetites,
and doing the worty of real Righteoufnefs towards God, and
our Neighbour.

And becaufe there was a Religion that had got into credit,
that did not make Men better, but worfe in all relations, worfe
Governours, and worfe Subjects, and worfe Parents, and
worfe Neighbours > more fower, and morofe, and fierce, and
cenforious i Therefore, They preft Men to conlider, That the
deflgn of Religion was to perfeft humane Nature j To reftore the
empire of our minds over the will, and affections } To make
them more temperate, and contented in reference to them-
felves, and, more humble, meek, courteous, charitable and
jull- towards others. On fuch things as thefe, performed f^n-
• cerely, by the ailillance, and encouragement of Faith in Chrifl,
and from ^defire to be ruled by his Laws,they lay'd the whole
ftrefs.

ANd being the Age was unhappily difpos'd to place mnch
Religion in their conceited Orthodoxy, and Syftems of
Opinion, to the deftrudtion of Charity, and Peace 5 To the
diffetlement of Religion, and great hinderance of real Godli-
nefs : They therefore zealoufly decryed this fuperftition of
Opinions, arid fmartly reproved Difputings, and eagernefs of con-
teft about Notions, and lejfer Truths : Shewing the inconve-
niencies, and mifchiefs of that fpirit, and it's inconfiitency
with Charity, and the peace of Mankind : They perfwaded
modeftly in all extraejjential Doctrines, and fttfyence of judge
ment in things that were not abfolutely certain i and readinefs
to pardon the miilakcs of thofe that differ from us in matters
of {peculation.

In order hereunto, They made this one of their main Do-
dlrines '•> That The principles which are neceffary to Salvation are.
very few, and very plain, and generally actyowledgd among Chri-
flians : This they taught, and were earnelHn it, becaufe they '
fawit would fccure Charity to diiTenters, and prevent all ve-
hemencies of captious diipute, all {chifms, and unneceffary'
feparations, and many Wars, and Perfections upon the ac-p

P p 2 count

ljinti fanatical Re ligion^ JEfl&p 7«

count of Religion : For if the things in whrch Men differ, be
not Religion, bt not Faith, and Fundamental > If this be true,
and this'truth ackno wledg'd, All thefe would want pretence i
and fo Peace and Vnity would pofTefs the fpirits of Men.
They faw that Religion, which was Jhakgn by drvifwns, and
rendred fit/petted of uncertainty through the mixture of uncertain
things, would ftand/a/e, and firm when 'twas lay 'd only upon
the plain, infallible, undoubted propofitions : That holiriefs
would thrive, when Mens leal was taken off from talking,
and difputing againft others, and directed inwards to the go
vernment of themfelves, and the reformation of their own
hearts, and lives : That Papifm, which in thofe times ofdi-
ilradtion began to fpread even here, would drop to the ground,
if it were believed, That the neceffary principles of Religion were
few, and plain, and thofe agreed on : For then there would
be no need of an Infallible Interpreter, and Judge : I lay, They
were fenfible, that all the great Interefts of Religion, and
Mankind might be ferved by the acknowledgment of this one
Reafbnable Principle > which they (aw was the only way to
bring us to ft ability, and confidence > to Peace, and Vnion.

In Confequence of this Spirit, and Dodrrine, they difcours'd
the things wherein they differ'd from others, with mildnefs,
and modefty, without anger, and damning fentences '•> and
afforded their converts to all forts of good Men, though they
believ'd them miftaken : They never expreil rage in their
conventions, or difcourfes againii bare errours, and mi/lakes
of judgment : But for the pride, and confidence, cenforhufnefs
and groundlefs reparations, that are the frequent attendants
of different opinions > Ihefe fbmetimes mov'd them to anger,
and expreffion of juft refentment j becaufe they look'd ori
them as great Immoralities, and very pernicious fins : And on
the occafionof thefe Spiritual vices, they were warmed with
zeal, againft the Sectaries, and 'Bigots j for the taking down
of whofe pride, and confidence, They thought it necefTary to
detect the Impoftors, and to expofe their vanities > which they
did fiiccefsfftlly, and (hew'd :

That their Divinity confiiled moft in Pbrafes } and t their
boafted jpirituality, in find affections : That their new lights
were butfreakjfo fancies > and old Herefies revived > and the

precious

£>** Philofopfy, &c, 27

precious Myfteries of their Theology, but conceited alfitrdities,
and non-finfe ,in a fantaflick drefs : They happily drew the
parallel between o#r Separates, and thofe antient 0«e/, the
Pharifees i and proved that the fame fpirit a&ed the Ataxites,
that govern'd thofe Jewifh Fanatickj : And becaufe their pre
tences were taking zndjpecious, and had caught great num
bers of the eafie, well meaning people ofBenfalem , Therefore,
to difabufe them, theylabour'd much to fhew thejhortneft of
their kind of Godlinefs , and the danger of placing all Religion
in Praying Hearing, Zeal, Rapture, Myfteries, and Opinions :

Accordingly they declar'd, and prov'd, That i. Fluency,
and Pathetic}^ eloquence infaddain Prayer may proceed, and
doth, many time, from excited paffion, and warm imagination j
from a peculiar temper, and heated melancholly : That theft
are no iign that a man frays by the fpirit, nor do they argue
him to be one jot the better, then thole that want the faculty,
or any whit the more accepted of God for it : That to fray by
the fiirit is to pray with Faith, T>efire, and Love , and that a
Man may pray by the $irit, and with a Form.

2. That people may delight to hear from other caufes,
then conference, and a defire to be directed in the govern
ment of their Lives : That hearing is very grateful to fome,
becaufe it feeds their opinions, and furnitheth their ton
gues, and inables them to make a great fhew of extra
ordinary Saint-fhip : They reprefented that meer animal Men,
and fond lovers of themfelves may be much taken with
hearing of the Gracious fromifes, and Glorious fr hi ledges of
the Gofpel i when at the fame time, they are told they are
all theirs, and theirs peculiarly, and excluftvely to the reft of
Mankind : That pride, and vanity, and felf-love will recom
mend, and indcat fifch preaching j That it is moft lufcious to
fond, and conceited men, to hear ho w much better, and more
precious they are then their Neighbours j how much dearer to
God, and more favour'd by him '•> what an interefl they have
in free, diftinguifhing Grace, and how very few have a (hare in
it, belides themfelves : Ho w, their enemies are hated of God,
and how fad a condition they are in, who diflfer from them
in pradices, and opinions : To doat on fucb f reaching, and

admiringly

''Jffti-faxatical Religion ^SffSp 7.

admiringly to follow fuch Preachers, They fhew'd, was but
to be in love with flattery, and felf-deceit : That it was no fign
ofGodlincfs, but an evident argument of pride, malice, and
immoderate felhfhnefs , That theft are the true caufes of the
zeal, and earnetfnefs of many after Sermons j and of the flea-
fare that they have in hearing, though they would perfwade
others, and believe themfelves, that the love of Religion,
and fence of duty are the only motives that prevail with
them.

3. Concerning zeal. They taught •> That zealin it felf is
indifferent, and made good, oibad, as it's objefts, and incentives
are '•> That meer education, and cuftom, natural confcience,
and particular complexion, do fbmetimes make Men very
zealous about things of Religion : That though the fervours
of the Ataxites for their Doctrines, and ways, were not all
feigned > but real and fincere '•> Yet their zeal was nothing
worth, being but meer natural pajfion, kindled by a fond de
light in their own felf chofen practices, and opinions > That
their coldnefs to the great known necefTary duties of Juftice,
Charity, Obedience, Modeily, and Humility was an evident
fign, that their beat for pretended Orthodox tenents, and modes
of worihip, had nothing Divine in it : That true zeal begins
at borne with felf -reformation '•> and that where it was imployed
altogether afeout amendments of external Religion, and pub-
lick Government, it was pernicious, not only to the World,
but to a Mans felf alfb. . ;--*

4. And becaufe the heights of zeal ran up fometimes into
raf lures, and exflacies, which were look'd on as wonderful
appearances of God in the thus tranfported perfbns i There
fore, here alfb They undeceived the people ( as I faid in the
general before ) by (hewing,

That thefe alienations may becaufed naturally, by the power
of zftrongfancy, working upon violent affeftions : That they
together may, and do, oft, produce deliquiums of fenfe •> That
the imjtyttiotion working then freely, and without contradicti
on, ordifturbance from the external fenfes, .and being wholly
imploy'd about Religious matters may form to it felf ftrange
Images of extraordinary apparitions of God, and Angels ^ of

Voices,

. and Free Philofopfy, &c.

Voices^ and Revelations' => which being forcibly impreft on the
fancy, may beget' a /zm/ belief m the exftatical! perfbn, that all
fhefe were divine manifeftations^ and difcoveries ^ and To he
confidently thinks himfelf a Prophet, and an infpired Man,
and vents all his conceits for Serafhick^ truths, and holy Myfa-
ries : And by the vehemency of his affirmations, andthetfrange
effects of his ditfemper, others are perfwaded into the fame
vain opinion of him, that he hath of himfelf, to the great
disparagement of Religion, and deception of the fimple.

This whole myftery o£ vanity, and delufion They lay'd open
to the World, and fhew'd, that all was but a natural difeafe,
and far enough from being facred, or fupernatural : That very
evil Men, and even the Heathen Priefts have felt all thofe e£
fedb, and pretended to the fame wonders > and were as much
infpired, and divinely aclred, as thofe exftatical Dreamers :

5. And whereas thofe high flown Enthufiaftr talk'd much
of myfleries > and the Sedts, ( generally contending which
mould out-do the other here ) made up their fcbemes of divi
nity of abfurdities, and itrange, unintelligible fancies 5 and
then counted their groundlefs belief of thofe wild freaks* ? a
great fign and exercife of Faith, and Spirituality , The Divines
( of whom I am fpeaking ) imploy'd themfelves worthily to
detedr this taking impofture alfb > They gave the true fenfes in
in which the Gojfel is a myftery, viz. AJecret, bid in the councils
of God, and not difcoverable by reafon, or humane enquiries
till he was pleafed, in the fulnefs of time, to unfold it clearly,
and explicitly by his Son, and by his Spirit, who revealed the
myftery that had been hid from ages : That Religion may yet
be calPd a myftery, as it is an Art that hath difficulty in the pra-
fticeof it : And though all it's main, neceffary Articles are af-
ferted fb clearly, that they may be known by every fincere
Inquirer, and in that refped have no darknefs, or obfcurity
upon them •> Yet They afferted, that fome of thofe propoii-
tions may be ftyled myjhrious being inconceiveable as to the man
ner of them : Thus the Immaculate Conception of our Saviour,
forinftance, is very plain as to the thing, being re veaPd clearly,
That it was i Though umxplicabk, and unrcveal'd as to the
mode, How : They faid. That our Faith is not concern'd in

the

jo 'Anti-fanatical Religion^ <5Dfaj 7.

the manner, .which way this, or that is, except where it is
exprefsly, and plainly taught in Scripture > but that the belief
of the fimfle Article is fufficient : So that we are nqt to puzzle
our felves with contradictions, and knots of fitbtilty, and fancy,
and then call them by the name of myfteries : That to a/Fed:
thefe is dangerous vanity, and to believe them, is fillinefs, and
credulity : That by, and on the occafion of fuch pretended
myfkries, The fimflicity of the Gofpel hath been detfroy'd,
the minds of Men infatuated, fober Chriftians defpis'd, the
peace of the Church difiurb'd, the honour of Religion ex-
pos'd, the practice of holiness and vertue neglected, and the
World difpos'd to Infidelity, and Atheifm it feft

6. And imce the being Orthodox in Do&rine, and found
in their new conceited Faith, was in thofe times a great mat
ter, and one mark^of Saint-jhif 5 as errour on the other hand
was of unregeneracy, and Reprobation , They ihew'd, Thatbarp
knowledge of points of Vottrine was nothing worth, in com-
parifon of Charity, Humility, and Meeknefs j That it did not
fignify in the divine eikem without; thefe, and fuch other con
comitant Graces: That a man was never the better for being in
the Bright opinion, if he were frond, contentions, and ungover
nable with it : Thar ignorance, and millake in leffer things
when joyn'd with modefty, and fubmiilion to God, and our
Governours, was much to be prefer'd before empty turbulent,
and conceited Orthodoxy. That errors of judgment are truly
infirmities, that will not be impttted, if there be no corrupt,
and vicious mixture with them : That they are not hurt to
him whom they do not (educe, and miflead '•> nor do they
make any alteration in our ftate : That God pardons them in
us, and we ought to overlook and pafs them by in one ano
ther.

By fuch ways and reprefentations as thefe They difabPd the
K*ft main »w% wherby the fond Ataxites concluded themfelves to
be the Godly , and defhroyM the chief grounds on which they
built their froudeft. pretences. So that their wings being dipt,
they came down to the ordinary level with other mortals i
leaving the title of Godliness, and Saint-Jhif to be made out
by quiet devotion, and felf-government, by Meek^iefs, and

Charity,

7 • an<* -fr** Philosophy, &c ; 3 x

Chanty, Juftice, and Patience, Modefty, and Humility, Vniver-
fal Obedience to G0<// Commands, Reverence to Superiors, and
Submiyion toGovernourf , and not by the other fantaftical, and
cheap things, confining but of imaginations^ andphrafes, and
myftical nothings.

ANd for as much as each Se& confined the Church, Saint-
Jhip, and Godlineft to it felf, and entaiPd the Promifes,
and Priviledges of the Gofpel upon it's own People > There
fore here They Hood up, and reprov'd the An ti-chritfian pride
and vanity of that cruel, and un juft humour \ Shewing, That
the Church conf lib of all thole that agree in the profeilion, and
acknowledgment of the Scripture, and the firjt comprehen-
iive, flain Creeds, however fcatter'd through the World,
and diftinguifti'd by names of Nations, and Parties, under
various degrees of light, and divers particular models, and
forms of Worihip, as to circumftance, and order: That every
lover of God, and of the Lord Jefus Chrift in fmcerity, whd
lives according to the few, great acknowledg'd Dodrrines, and
Rules of avertuous and holy life, is a true Chriftian, and will
be happy > though he be ignorant of many points that fbme
reckon for Articles of Faith, and err infome, which others
account facred, and fundamental : By which Catholic}^ principle,
foundation is lay'd for univerfal Charity, and Union i> and
would Chriftian men be pcrfwaded to govern themfelves ac
cording to it, all unncceffary Schi/ms, and Separations would
be prevented, and thofe Hatreds, and Animofities cur'd, that
ariie from lefTcrdifagr cements.

A Gain, whereas as the Ataxites had made Religion afanta-
ftickj and unintelligible thing, ( as I have told you ) and
drefHt up in an odd, mumming, and ridiculous difguife ? Thofe \
. Divines labour'd much to reduce it to it's native plainnefs, and
fmplicity ^ purging it from fenflefs pbrafis, conceited myjh-
ries, andunnecefTarywordsof^^ ^ Laying down the genuine
notions of Theology, and all things relating to Faith, or
Prattice, with all poliible perfpicuity, and plainnefs : By which
means many fcandals were remov'd, and vain difputes di(cre-

dited3

W *Anti 'fafldtical Religion iEfl&tf 7.

dited, divifions ftop'd, Religious pradice promoted, and the
peace of the Church at laft eftabliffrd. They told the Ataxites
that though they talk'd much of clofmg with Chrifl, getting in
to Chrifl, rolling upon Chrifl, relying upon Chrifl, and having an
intereft in Chrifl > and made filly people believe that there was
fomething o£I>ivine Myftery, or extraordinary fiirituality under
the found of thefe words '•> That yet, in good earneft, either
they underflood not what they faid, and mean'd nothing at all
by them > -or elfe the fenfe of them was but believing drift's
Dottrines, obeying b'tf Laws, and depending upon bit Promifes >
plain, and known things : They fhew'd that all the other
fingular phrafes, which they us'd, and which the people were

(fo taken with, were either non-fenje, and falfehood , or but
fbmevery common, and ordinary matter at the bottom : That
they had generally filly, and fantaftick conceptions of Free
Grace, Goffel-liberty, Saving knowledge, Pure Ordinances, The
motions of the Spirit, Workings of Corruption, Powerful preach
ing, Liberty of Confcience, Illuminations, and Indwellings : That
their Admirers generally talk'd thofe words by rote, with
out knowing the meaning of them > and that the Teachers
themfelvcs underftood them in a falfe and erroneous feafe :
That bating fuch words, and the talk of Outgoings, Incommings,
Givings-in, ~Dawnings, Refinings, Withdrawing*, and other
Metaphors, there was nothing extraordinary in their whole Di
vinity, but the non-fenfe, and abfurdities of it : Thus They
declar'd freely againft the Gibberijh of that Age, and ftated the
right Notion of thofe points of Religion, which the others
had fb transformed, and abufed.

Further : Whereas the Se&s kept up loud cryes againft the
Church of Eenfalem, as 'guilty of Superflition, Will-worjhip,
undue Impositions, and Perfection } They took them to task
here alfb and declared,

That Superflition in the propereft fenfe of.it, imports, An
over-timer ous, and dreadful apprehenfion of God, which pre-
£ents him as rigid, and apt to be angry on the one hand ,
and as eafie to be pleas'd with flattering devotions on the
ether i fo that Suferffiition works two waves, viz. by be
getting

7* and Free Philofophy^ &c. 3 3

getting /&«•/ of things, in which there is no hurt s and/W-
;ze/> of fuch, as have no good in them : on both which ac
counts they declar'd the Ataxites to be fbme of the moil
fuperflitiom people in the World : They fhew'd, That their
dreadful notions of God, which reprefented him as one
that by peremptory, unavoidable decrees had bound over the
greateit part of men to everlafting Torments, without any
confederation of their fm, only to (hew the abfolutenefs of his
power, over them '•> I fay, They declared that thofe ^c^thoughts
of Him, were the Fountain of numerous luper/litions : That
their caujlefs fears of the innocent Rites,znd ufages of the Church
ofBenfalem, which were only matters of order, and decency, ap
pointed by the Governors of the Church, and not pretending
any thing, in particular, to divine Inftitution^ was very grofs,
and iilly fuperftition : That they were very faperfiitious in being
afraid, and bogling at prefcribed Forms of Prayer i kneeling at
the holy Sacrament, the Crofs in Baptifm, and the like becom-
ming, and decent Inftitutions : That 'twas Ignorance, and Su~
perflition to fly off with fuch dread from a fewinjoynM Cere
monies, becaufe ( forfboth ) they were fymbolical, andfigni-
ficant ••> That the Ceremonies that are not Jo, are vain, and
impertinent : That the Ruling Powers may appoint Jitcb, for
the w^/einfiru^ion, and edification of the People, and for
the more reverence, andfolemnityof Worfhip : That the cur
rent principle among them, [_ That Nothing is to be done in the
Worjbip of God, but rvbat is particularly commanded, and prefcri-
bed in Scripture ~] is a foolilh, groundlefs conceit, and the oc-
cafion of many Superftitions : That though tbfr is always pre
tended, and laid, yet it was never proved : That to obferve
the Church in fuch appointments, without any opinion of
their antecedent neceffity, is a due adt of obedience to it i But to
fly from them zsfinful, and Anti-chriftian, is great Snperftition.

Theft things they declar'd, and prov'd againft the negative
Superftitions of Tafle not^ Touch not, handle not :

And They ihcw'd alfb, how juftly chargeable the dtaxites
were with many Poftive ones ? in that they doated upon little,
needlefr, foolijb things, and lay'd a great tfrcfs of Religion
upon them : That the keeping fuch itir about pretended Or-

'tbodox

-,A Anti-f watte d Religion, jEflf&J? 7.

tbodox opinions, and the placing them in their Creeds^ among
the molt facred and fundamental Dodrines, was a dangerous
and mifchievous Superftition : That it was very fieftrftitious to
dignify private conceits, or uncertain tenents^ with the ftyle of
Goftel-light, GodsTrtttbs, precious Tmth^ and the like expre£
fions of admiration, and fondnefs : That to intitle the Spirit
of God to the effefts of our imaginations, and the motions of
natural pafltons^ was Superftition , and that Jo was the opini
on of the neceflity, and Jpirituality offuddain conceived prayer :
That there was much Superftition in their Idolizing their par
ticular ways of Worfhip, and models of Difcipline, asthe^«re
Ordinances^ and Chrifts Government^ and Scripture 'Rules : And
that in thefe, and many other refpeds they that talk'd fo much
againft Superftition^ were tliemfelves moftnotorioufly guilty of
it.

As to IVill-worJhi]) They taught, ( after your moft learned
Hammondus ) That the Apoftle in the only place where it is
mention'd, Col. 2. doth not ipeak of it, in an evil fenfe ? But
that Ci9$A06ffe0l(&tt imports a/ree, and ^inconftrain*d worfhip,
which is the more acceptable for being fo : That Sacrifices be
fore the Law j free-iy ill-offerings under it } The feafts of Pu-
rimj and Dedication, 'Davids defign of building the Temple j
the Aufterities of the Recbabites '•> and St. Paul's refufwg hire,
for his labour among the Corinthians, wereof^j^r^. That
men are not to be blamed for Witi-vptfjhip^ except they would
impofe it without Authority^ as neceffary. That when they thus
teach for Dottrines their own 'traditions^ and grow Co proud,
and conceited with themes to feparate, from the publick Com
munion, upon the fancy that they are more pure^ and holy
then others , That this their Will- worfhip is iinful, andPha-
rifaical j ^Xvhich was the cafe of the Ataxites^ who therefore
were Will-worfhippers in the evil fenfe i But the Anti-fanites
fhewed, that the pious Inftitutions of juft Authority weie no
way lyable to any fuch imputation :

That fuch might impofe particular CircumftanceSj and De
cencies, and that thoie Impofitions were no way contrary to
Go/pel Liberty : That that was only Freedom from the Jewijk
from the bondage of 'fin^ and power of Sathan : not Li
berty

, &c.

from the Injunctions and Appointments of Civil, or
fiajfical Governours : Thatd/, or the cfoe/ power of fibe/e, con-
confilkd in fixing, and appointing circumstances of order, and
decorum, that were left undetermined, and not prefcrib'd in
Scripture : That if they may uot do this, they are in a manner
ufelefs : That the Church of Benfalem impos'd nothing that
was grievous, or prohibited : They minded the Ataxites that
themfelves were great Impofers, That they impofed Oaths j
and Ceremonies in that part of Religious Worfhip, zform of
wards^ the lifting up of the hand *, and That they would have
impos'd numerous, doubtful, and falfe opinions, to have been
fubfcrib'd as a neceiTary Confejfion of F^Wr,making thereby their
own private tenents of equal moment, and certainty with the
great fundamental Articles, which is proper impofing upon the
Conference : That they would not,by any means,allow Liberty
of Confcience, when they were in power '•> .that this then was
the great Abomination, and the moft accurfed thing in the
world : That they persecuted the Benjalemites for their Con-
fciences with wonderful inhumanity » That when other power
is taken from them, they are grievous perfecutors with their
Tongues, and are continually (hooting the Arrows of bitter,
Icornful words againft all that are of different judgment.

Thus Thofe Divines difabled all the charges, and pretences
of the Fanites > and turn'd the points, and edge upon them
felves. And they manag'd their Rebukes of thefe felf-con-
demn'd men, with much judgment, and wit, without any
thing of fiercenefs, or fcurrility : They ftiew'd them the Im
morality of their fpirit, and it's contradictions, and antipa
thy to the genius, and temper of the Gofpel j and urged.
That though they hated debauchery, and fome grofs Carnal
fins, 'as the Pharij'ees did the Publicans, Yet they were given
up to many other forts of rvickgdnefs, to fpirit ual Pride, Malice,
Envy, Avarice,Stubbornnefi, Difingermity, and Difobedience : That
they harbour'd, and kept warm thefe, under their pretences of
Chrifls Righteoufnefs, and their fpecious forms of Godlinefi :
That though they were always confefling fin, in the general,
with much feeming remorce, and trouble of fpirit, yet they
feldom, or never, made acknowledgements .of thefe. That

though

2 $ 'Anti-fAflAtlc&l Religion^ jEflijJJ 7.

though they lov'd to hear the fins of Vmnkennefs, and Prophane-
nefi vehemently declaimed againft > Yet they could not endure
to have thefe throughly deteded, and reprov'd : That even
their own Teachers durft not touch here, and that when others
did it, though without naming parties or pointing out perfons,
they calPd it Railing and Perjecution » and made no other ufe
of thofe juft rebukes : That though they (hew'd great feeming
tendernefi of Confcience in other fmaller matters of Mint,Annife,
and Cummin '<> Yet they {eldom appeared fenfible, or troubl'd at
their tranfgreilions in thofe greater matters of the Law.

ANd becaufe thefe people were always making complaints,
and fad moans of their fins, without endeavouring to
amend > Thofe Divines represented to them, that fiich com
plaints were but forms , and zfajbion that they followed : That
fad looks, and whinings, were but a foen> of Humility, and
Repentance : That if they were feniible of their fins indeed, they
would ufe the Grace of God to overcome them, till at laft they
arriv'd at victory > and not ftill continue in a flate of whimpe
ring, and complaining : That thefe men coufened themfelves
into a falfe opinion of their penitence, and were perfwaded,
that this was enough "without conqueil, and true reformation
of heart, and life, that their remaining fins were but infirmi
ties, and thejpots of Gods children, which were covered with
'Chrifts Pxighteoufnefs, and not feen in the Eled : By which
they deluded themfelves into dangerous prefumption, and fe-
curity. Thefe our Divines endeavour'd to deftroy, and to pluck
away the fig-leaves of all then falfe, and imperfett markj ofGod-
linejs 5 and (hew'd that their ufual complaints, were but like
the noife of Parrots, without an inward fence j That when men
were only fenfible, and fbrry, they were yet but under the Law,
and aftate of bondage : That the Go/pel aims at Liberty, and
Viftvryt and that we are but juft entred, and are yet very imper-
fedl, till we haveattain'd fome confidcrable meafureof/^:
That the grwf mark of fmcerity, is, to be proceeding, and going
forwards, and towards the conqmft of finful habits and incli
nations : That we are not to look on thefe, as failings, and
infirmities, and (b fit down contented with fome tears, and

c^omary

and Fm? fbilofipb^ &c. 3 7

cuflpmary confeflions under the power of them : That Infir
mities are but Jingle adis, zndfacb too as have not the BVJ/ in
them : That God hath afforded us fufficiency of means, and
helps enough to fubdue all the evils of our natures > and that
if we neglect to ufe thofe aids, and live at reft under any iinful
appetites and pailions, we are Hypocrites, and our boafted
Faith, and fpiritualities will fignify nothing to us.

H Ere the Governour made a little Hop, and then (aid j I
have run over thefe things as they otfer'd themfelves to
my mind > I might have fet them in a better order, and have
added many other particulars, but as to method, there is no
great need of curiofity in it in fuch a relation : By the things I
have told you, you may gather what was the Genius of thofe
Divines in many others, which for brevity I omit.

I faid, that though one might colledt the opinion of many
matters more, by what he had been pleas'd to reprefent to
me j yet there were two things which I had a defire to be
informed in further, viz* Their Notion of Free Grace > and
Juftification by Faith.

Their Doftrines about thefe, anfwer'd He, might in great
part be gather'd from fome of thofe principles I have menti-
on'd j but however I {hall gratify you with a fhort account of
them:

For JFree dDtacC, it was ever in the mouths of the Ataxites,
and they feem'd to be tranfported, and ravifli'd in the admi
ration of it : But their notion was very^erz/erje, and falfe :
For they made it an arbitrary kindnefs, beftow'd upon fbme
very/ea? perfons, for no reafon in the world i Not for the fake
of any vertue^ or divine qualifications^ but only for meery un
countable »?/#, and fleafure : And faid, That God from this
Free Grace ( as they call'd it ) chang'd the hearts of the Elecl:
by an immediate^ imfiftible power j and created Faith, and other
Graces in them, in the fame way of omnipotent operation.

Againft thefe dangerous conceits, they taught, That God
loves Vmm, and Holimfs, and is no fond Rejpefter of Perfons :
That tbvfe are the proper objeds of hislpecial kindne(s: That
there was a general Grace which had appeared unto aU men, in

the

3 g 'dnti- fanatical Religio*} jSCfa}? 7.

the light of R.eafin, the L^n?/ written upon our hearts, and
common aids of the Sprit : That it's freedom, confiiled in
it's univerfal diffufion through the world without let, or 'itnpe-
diment'&nd in the fpontaneity of it: This faid he may feem fome-
what a hard word v but I have no plainer to exprefs the fulnefs
of my fenfe by i and I never ufe a difficult terrn,when the thing
can be fpoke as well in one that is more eifie and familiar.
lanfwer'd, that I underftoodit very well, and that he meant
that Gods Grace was willing, and unforcd , flowing from the
benignity of his nature '•> ftill communicating it (elf to all Sub
jects that were capable : You apprehend me right, continued
the Governour, and tbwhe hath imparted himfelf to all Man
kind : But then added He, There is a Grace, more/pedal., that
concerns Cbriftians cnly^ without IM , the declaration of the
Gofyel: and within us '•> thofe divine vertues that are wrought
by them,and therefore call'd Graces : Repaid, The Gofpel per-
fwadeth without force, and God works upon us by it, in away
froper^ and/^^Wetoreaibnable Creatures, by our Rexfons, and
Our Tntcrefts, by our Hopes , -and our Fears : affixing all good
defires, and endeavours by the operation of his h'61y Spirit.

This, (aid he, adrs as a General Caufe^ according to the difi
ff option of the SnbjecJ t our endeavours would be weafand fruit-
lefs without it i And yet, It never works alone by meer omnipo
tence^ without our endeavours : They operate in conjunction., as
the Sun^ and tnoyfture of the earth, and feminal principles do
In the production of Plants^ and Flowers 5 each caufe doing
what is proper to it: The Dictates of the Spirit are contained
in the Gofpel., and the Spirit enligbtnetb^ andteacheth by that.
And fo he came to the great Doctrine of

^Unification by $ attf) : Here he call'd to my mind what
he had related before concerning Faitb^ and the falfe notions
of it amongthe Fanites : and then (aid,

purification is either taken for the making ttfjuft^or the dealing
with us as if we were/z^: And that Faith is taken as zfmgle
Grace, viz. The belief of the Gofpel i> or complexly, as it compre
hends all the reft^ viz. The wbole body of Holinefs. Having pre-
tnis'd which neceflary diftindtions, He told me, That Faith in
the/wg/eacception of it5was the great injirument ofthe Gofpel,

to

Phtlofopfy, &c.

to »w% us jitfl > and fo justified in the proper, Phyflcal fenfe S
But that as it comprifeth the other Graces, it juitifies in
the forenfick^ and lefs proper fenfe, ws. That God deals
with the Faithful, namely thofe that are fincerely obedient
to the Gofpel, as if they had been flrialy, and perfectly jitft^ and
had fulfilled his Laws. By the help of which fhort," and plain
Hate of the controverfie, methought I law clearly into the
whole matter, and was free'd from many perplexities, and
confufions in which I was wont to be involv'd.

And being thus inform'd of the principles of thofe Divines
in thofe chief heads of Dodtrine, I had a curiofity to have an
account of their mind, concerning the Form of Ecclejiaftical
Government, about which there had been ib much llir in our
European parts of Chriitendom, and therefore intreated hina
to reprefent their opinion to me in this fobjecft : To which he
anfwcr'd me thus.

The Antient Form &t Church Government in this liland ever
lince the plantation of Chriflianity in it, hath been Epifeopal ;
But of later years, it was very much hated, and oppofed by
the Ataxites, who fet up new Modetis ( every feel: it's own
fancy ) as the only divine Government, and Difcipline of
Chritf j So that the Scriptures were rack'd, and every little
word, and point forc'd, and many fubtilties of interpreta
tion fuborn'd to declare for the beloved imagination : and
then the whimile was voted to be of divine right, and the only
Scripture-Government ^ and the advancing of it, made no lefs
then the Intereftof Gods Glory, and the promoting ofChrijls
Kingdom. On the other fide,the antient Government was decry'd
ZSJkperftitioM, Church 'Tyranny, Humane Invention, a limb of Ant i-
chrifl to be extirpated root^nd branch,by a th wow, Godly Reforma
tion : In which delign ( as I told you ) they fucceededto the
fubverfion both of the Civil, and Eccleiiaflical ftate : But
when they had dejiroy\l, they knew not how to build , for
they could never agree upon the Platform to be erected in the
room ot 'that which they had fubverted : For every Sect was
for fetting up it's oivn frame i and every one had a different
Model from every other i and each was confident, that it's
Form was Cfarijlt Inftitution, and fo by no means to be receded

R r from.

'Anti fanatical Religion, 1B&1J? 7.

from, in the leafi point : The effects of which were endlefs
Animofities, Hatreds, and 'Struglings againft each other, and
the greater! rage, and violence of them altogether, againtf the
Church of Eenjalem, and all Epifiopal constitutions.

Amidtf thefe Bandyings, fome Antifanatick^ Divines taught,
That there was noreafon to think, that any particular Model
was prefcrib'd in Scripture, /<?, as to be umltsrable, and uni-
verfal : That it was necefTary there jhould be a Government in
the Church > That the Apoftles had appointed General Officers^
and General Rules, fuch as God's Glory, Edification, Devncy^
Order, avoidance of Offence, and the like > but that it did not
appear, they had determined the particular Circumftances, and
Form : That there was no exprefs command of them > and
that the plea of Apoflolical example ( could it be made out )
would nor,hold for an univerfal Law to the Church in all ages,
except where there was fome intrinfic}^ necefTary goodnefs in
the things pracStifed '•> or fome annext Precept to inforce it :
That there was neither of thefe in the pre lent cafe j and there
fore they urged, That the Form, and Circttmjiances of Govern-
nmt^ was to be left to the Ruling Powers in the Church, to
be order'd by them fa as fhould feem beft to fuit with the
General Rules , and Ends of Government.

By the means of which Principles., Foundation was lay'd
for Peace, and Obedience j and that age was prepared for the
reception of the old. Legal eftablifti'd Government, when it
fhould be reftored. Concerning This thole Divines taught,

That it was of all the moil venerable Form, and greatly to
be rever'd for its Antiquity^ Vniverfality, and the Authority it
had from Apojiotical Practice, and our Fundamental Laws :
That on thefa and other accounts, it was infinitely tobepre-
fer'd, and chofen, before any new-fangled Model, upon the
{core of which declarations, and difcourfes, in the Ataxites-
times, great complaint was madebyrflem, among the foolifh
Zealots of their party, that the Vniverfities, were over-run with
a Prelatical fpiiit, than which, nothing was more odious in
thole days : But the prudent men took no notice of their cla
mours, but went on with the defign of prcpaga-ting fuehrer
Principles, as tended to the healing of the Natioru When

the

7* anc^ ^ree fbilofiphy^ &c.

the publick Governmental the Church wasreftor'd ? They mofr
chearfully put themfelves under it, and fubmitted to its Orders
heartily, upon the belief of its being the moft Primitive, Ca-
Prudent, Legal Government in the world.

IHave now, faid the Governour, paft over the particulars,
in which you defird to be intorm'd '•> much more might
have been faid of them, but I know your own thoughts will
improve thefe fuggeilions, which are enough to give light to
the main Notions. I returned him my humble acknow-lege-
ments for the care, and pains he had taken to latisfy, and
inform me in thefe, and the other heads of thofe Mens Do-
<frrines. To which he anfwer'd, That it was a great plea-
fure, and (atisfadtion to him if he had given me any content
by his relation > and then wilPd me that if there were ought
in the Theological part, that I had any query about, I would
propofe it freely : For, faid he, we have a little time more to
ipare in talking of this firfl General, if you have any curiofity
to be informed further of any thing belonging to it. I an
fwer'd that he added to his favours by the liberty of Queitio-
ning, he was pleafed to allow me, and that I had one thing
more to defire a few words of, if he fo pleas'd, which was,
what Way of Preaching thofe Divines followed : This faid He,
Ifhould have minded my felf, and am very glad you remem
ber me of it.

You iriuft know then, continued He, That there was not a
greater diverfty in any thing in Eenfalem in the Age of
which Inow-fpeak, than in the Modes of Preaching i of which
amongft other evils, this was owe, and not the leajl, That the
people diila/kd, and contemn'd all the Doctrines, andlnfrru-
dtions that were not deliver'd after their own fafhion, though
otherwife never fo fcafbnable, and wholefome > and inordi
nately admiring their own men, who fpoke in the Phrafa and
Mode that they fancied, they vilified, and defpis'd thofe others,
that us'd another method, though it were never fb folid,
edifying,and ufeful. And indeed,things were come to that pafi
iuBcnfalem^ that there was fcarce any other ufe made of Preach
ing, but rt> pals judgments upon the Preacher, and the Ser-

R r 2 mon >

42 Anti-fanatical Religion^

mon '•> which was not only undertaken by the people of Age,
and Experience : or by thofe only of better education and
more advanced knowledge > But every Age, and every condi
tion, was thought fit to judge here,, every Youth, and Ig
norant j every Ruftick, and Mechanick would pafs abfblute,
and definitive fentcnce in this matter. Accordingly the moft
empty, and fantaftical Preachers were generally the moft po
pular : And thofe that dealt moft in jingles, and chiming of
words, in Metaphors, and vulgar f mi lit itdes, in Ftfflj^'d^Phrafes,
and Fanciful fchemes of fpeech, fet off by pleafingfimlcs, and
melting Tones , by l&tdt&jl and vehemency i fhefe were fure to be
the taking) precious men, though their difcourfes were never fo
trifling, arid ridiculous. But the Divines, whom I defcribe,
were no admirers of this ill-gotten, and ill-grounded Fame :
They had no ambition to be cry'd up by the common Herd,
nor any deiign to court their applaufes : They car'd not for
their favour, or kind thoughts further^ than thofe afforded
advantage and opportunity for the doing of them good.
"fb'tf theyconfider'd as the end of their Miniftry, and f/^-rhey
made the Rule and Meafitre- of their Preaching i which I (hall
defcribe to you under thefe following Characters.

i. It was Plain both in oppofition to, Firlt, Obfcurity, and
Secondly, djfeftation. Firii, They preach'd no dbrk^ or ob*
fcure notions i For though their thoughts were converfant
about the deepcft Theories, both in Pbilofophy, and Religion,
yet they knew, that fuck were not fit for Pulpits, or common
hearers They had no defign to make them/elves admir'd by
foaring into the Glouds :. Their great aim was the edirica-
tion, and inilrudtion of thofe to whom they fpoke r and there
fore they were fo far from preaching the heights of /peculation,
That they ufually avoided ( as much as they could ) all the
Controverfies of Religion, in which the EJJentials of Faith, and
Praftice were not concerned. Arid when either of thefe calPd
for difcourfe of Dottrinal matters, their great care was to-be
under/food. For fecondly, They did not involve their di£-
courfesin needhfi words o£ Art jx fitbtih diftinttions ^ but fpoke
in the plainelr, and moft intelligible Terms : and diftinguifh'd
things in the molt eafieand familiar manner that the matter

of

and Free Philosophy > &c.

of difcourfe would bear. They took this for an eftabli/h'tl
Tvuh. That unwonted words were ««/«• to be us'd,. either in
Pulpits, or elfewhere, when common ones would as fitly se-
prefect their meaning : and they always chofe fuch, as the
cu/lom of fpeaking had rendred familiar in the Subjects on
which they (poke, when thofe were proper, and exp reffrue. And
though many forts of thoughts, and Subjects cannot be made
obvious to the meer vulgar i yet they endeavour'd to render
fuch as were out of the common road of thinking, clear, and
plain to thofe that are capable of the matters they were, to ex-
prefs. Thirdly, They did not trouble their hearers with pre
tended Myjieries : They led them not into the dark places of
Daniel, and the Revelations : nor fed them thence with their
own imaginations under pretence of fecret, and hidden Truths:
No, they taught them from the plain Texts, and Doctrines
of the Holy Writings : and gave them the fifteen w/VJ^of the
"Word without any mixture of elaborate fancies, or myftical va
nities. Fourthly, They flighted, and avoided all canting Fa-
natickj'brafis, which were fomuch the Mode of thofe times.
ForTheyfaw, they did but pleafe with their found, without
conveying any fenfe into the minds of thofe that were io much
delighted with them. So that the .pretended plain preachingof
thofe days, was really not at all underftood j nor as much as
intelligible. Therefore inftead of fuch phrafes, They us'd the
moft proper, and natural expreilions, and fuch as moil eafily
opened the mind to the things they taught.

I do but flightly mention thefc particulars here, faid the
Governour,becaufe I have fpoken of them before in my larger
accounts of thefe men : And fo he went to the fecond thing
mentioned, z/«-.

fX ) The plainnefs of their preaching, in oppofition to
Affectation. Now the ufual affedations of Preachers, faid he,
relate either to Learning, Wit, or Zeal '•> from all which They
were very free. For firfr, They afFedted not to oilentate
Learning, by high-flown expreilions, or ends of Grecl^ and
Latine : They did not fluff their Sermons with numerous,
ncedlefs Dotations '-> or flourilh them with the names of great
Authors : ways to he admired by the. Vulgar, and de^ifed.bj^

the.

44 ' Anti-fan tiled Religion, JESTS!? 7.

the Wife : No, their Learning was not (hewn in fuch cheap
trifles as thefe, but it abundantly appear'd to the intelligent,
by the judgement and ftrengtb, the reafin, and clearnefs with
which they fpoke. Secondly, They defpis'd the fmall eiTays
of appearing witty in their Sermons : They us'd no jingling
of words, nor inventions of fentences, n oodd fetches or obfcr-
: vation,or nicenefs in laboured periods: They affected no gayneft
of metapbors, orprettinefiotfimilitH'Jes: no tricks to be plaid
with the words of their Texts > or any other of the conceited
forts of fooling : but fpoke with firhitfkefa and gravity, as
became the Oracles of God > and fhew'd their wit in thefinart-
ncfs, and edge of the things they delivered, without vanity, or
trifling. Thirdly, They did nut put on fantajiicxl Jhews, and
appearances- of offered zeal : They us'd no let 7 ones., or cla
morous noife '•) no violent, or Afijb adlions : They fpoke with
a well-govern'd affeftionateneff, and concerment j and Jucb as
ftiew'd they were in earnejl : and very fenfible of the weight of
the affairs they were about : But without any thing of inde-
cency, or extravagance.

And now, faid He, after what I have men tion'd under this
firfl Head, I may fpare^my pains of fpeaking much under the
reft that follow > and therefore Ifhall be brief on them.

( II. ) Thofe Divines were methodical in their preaching :
not that they were nice, in running their Texts into all the
minute divifwns of words j or formal in tying themfelves jufl
to one order on all Subjects : But they divided their matter
into the fubftanttal farts of Difcourfe i or refolv'd it into fome
main Proportion > and fo treated of their fubjed: in the method
that was natural to it, and moll beneficial for the people they
were to inflrucft : They went not on in a cryptic!^ undifcover d
order on the one hand, nor did they (pin out their matter
into numerous,coincident particulars on the other : But made
their Method very cafie, and obvious, and their Heads few,
and very dijiinft , which is helpful both to the ttnderftandings,
and memories of the hearers.

( III. ) Their preaching was Practical : For though they
taught all the great fubilantial principles of Religion i yet
ftill they directed them to Praftice, and laid the main Itrefs on

that

and Free jPhilofoph^ &c.

that. According to the faying of our BlefTed Lord, If ye
tyow tbefe things, bleffed are ye if ye do them. They taught the
true, practical Divinity, without whtmfies, and Romantic]^
foams '•> and laid down the Rules of Life that are practicable,
and fitch as fort with the plain Precepts of the Gofpel, and
the condition, and poffibilities of humane nature : They fpoke
here, as thofe that underftood the pajfions, appetites, and ways
of men 5 and the courfe that was to be taken, to fet them in
right order : They did not talk by roat out of Books, or En%
tbttfiafiick^ experiences > They did not diredl by Metaphors, and
Phrafes, and unpraaicable fancies: But laid down the true,
fober, rational, experimental method of action.

C IV. ) Their way was earnefl and affectionate : They were
rioted, or trifling, in matters of iuch vail conicquence: They
did not invite with indifference i or reprove withfoftnefs } or di-
ntt with negligence and unconcernmwt : But did all thefe, with a
zeal, and warmth futable to fuch weighty occafions. But
then, They endeavour'd to excite mens affedlions, not by
their finfes, and imaginations only , not, as I faid before, by
meer empty noife, and Tones, and Gejhires, and Phrafes, and
paiTionate outlays > but by the weight of their fenfe, and the
reafon of their -pcrfwapons, endeavouring by the undcrftandings^
to gain the affections '-> and fo to work on the will, and refoluti-
ons. Such was Their way of Preaching, on which I might have
much enlarged, but I give you only the brief Heads.

Here I ask'd him, what entertainment this their preaching
met with in Benfalem ? He anfwer'd, That for a long time it
was but coldly received by the people, whofe imaginations,
and humours us'd to be fed upon AHufions, and Pbrafes, and
Metaphors, and Opinions : And therefore, they hated found
Doftrine, and diltafted the fmcere Word : Their pallates were
(b vitiated by the fantaftical tood, to which they had been us'd,
that the fubjlantial and wholefome dyet would not down with
them : So that thofe Divines were not at all popular at iirit,
but the People generally ran after the ajfitted, fanciful men,
who entertain3 d their itching Ears with jingles, a-nd myftenes^
and new nothings.

And after that many of theft Teachers had forfaken the

public It

Religion ^ iBtTS {? 7 .

publick places of Worfhip, and in oppofition to the Autho
rity of the Church, and Edicts of State, betook themfelves
to holes and private corners, The bewitch'd multitude fol
lowed them into thofe places '•> Their zeal, and admiration of
their own Men being increafed, and heightned by the prohibiti
on, and -rellraint that was upon them : For they doted on the
fancies They taught i and could not endure (bund fenfe : But
the Judicious of all forts, entertain'd, and reliuYd the fobtr^
rniaffetted preaching of the Anti-fanatickf j And at length alfb,
by time, and their approbation, and example, mofl of the well-
meaning, mif-led people were recover'd back to the Church of
Benfalem, and brought to a relifh and liking of the plain way
of Inftruction.

And now laid He, I have done with what concerns the
Theological Genius, and Principles of the men I undertook to
defcribe, 'Tis too late for us at prefent to enter upon their way
of P hi I oft f by and Learning : of this I have given fbme (hort
hints, but I intend you a larger account at our next meeting ,
and if you are not tyred already with my difcourfe, that (hall
be to morrow in the afternoon, which I hope I (hall have at
liberty : If you will come hither at that time, you will find me
ready to acquaiut you with what is further considerable in the
Story of thofe Men.

I thank'd him, with a profound reverence for the fatisfadi-
on and pleafure he had afforded me already in his Relation >
and for that further entertainment he waspleas'd to defignfor
me '-> faying, that I never counted time better fpent than that,
which I had the honour to pafsin his InftrudHve Converfation,
and on Subjects of fuch delight, and importance. And fo I
took my leave for that night, and was conducted back by the
fame MefTenger to my Lodgings.

and Free Philofopty, &c . 47

i

Went the next day, at the appointed time, and found the
_ Governour in the fame room. After fome Reflections on
his paft Relation, and a few common matters of Dilcourfe
( \vhich I need not remember ) He told me, He would ac
quaint me now with fome things relating to the Opinion, and
Genius of the fame Men, in feveral forts of Learning : of this,
faid He, you heard fomewhat in the beginning, which will
Ihorten this Account : lanfwer'd, that I did well remember
what was told me of their univerfal way of ftudy, and converfe
with the beft Authors, both Antient, and Modern. I therefore
(hall omit further difcourfeof that, faid He, and tell you their
Opinion ( as far as I apprehend it ) of the feveral chief parts
ofPbMofipby, and Learning. I begin with

LOG1CK : As to ffcir,They oppos'd not the ufual Syflemsof
the Schools, as they were Exercifes, and Inftitutions for Toutb :
But They did not like the formal Syllogiflical way among ma-
turer Reafbners. They many of them more approv'd of the
Logick^ot Plato , which teacheth fir/1 to explain the Terms of the
Queftion, and then to proceed by orderly Gradations from one
propofltion to another, till we come to the thing we would
prove. A method of Reafoningmore^/c/^ andc/o/e, and much
le(s fubjedl tofallaciesjmd wandrings, than the way ofSyllogiJm.

And to move the propofitions from whence a man would
infer his conclufion, in the modeft^ Socratical way of §>ueftion\
Ii>my judgment, is a very good, and advantageous method.
For in tbi*, the occafions of paflion which are minitfred by po-
fitive affertions, are taken away, and the Arguer is ingaged no
further, then he thinks fit. He may break off when he pleafeth,
without prejudice to his credit, which he hath not ingag'd,
by undertaking Dogmatical proof of any thing : And fo di-
fputes may be brought to a fhort, and fair ilTue i and extra
vagant heats may be avoided : for the Arguer may keep him-
fdf uningaged, and fofee more clearly how to apply his force,
and reftrain the difcourfe within the bounds of the fubjedr:
whereas in the pofitive way of difputingby Syllopjm$fat are
thefe contrary difadvantages :

Sf Our

'Anti fanatical Religtw,

Cur Reafons are led a great way about 5 Mens Hands are
concerned for the credit of their afTertions, which they pofitive-
ly undertake- to proves Ambiguous and Equivocal Terms fteal
in, and infenfibly miilcad tlie Reafoners > or diftinctions are
applyed, which miilead them more > The Difputer takes up
one end, and runs away haftily in an oppofition of it, perhaps
without clearly undemanding what it means, and without ob-
ferving how this new purfuit works him off from the main bu-
fmefss Hegoesonflill, andism'llturn'd out of his way more,
and more, by him that he oppofeth : For if he feek occafion to
evade the force of the Argument, he may do it well, andfalve
his credit to, and the deceit (hall not eafily be perceiv'd. In
like manner the opponent for his part, may by Syllogifm draw
his anfwerer,though a wary perfon,almoft whether he pleafeth,
and impofe upon him by Terra/, and fallacious Contexture of
words, although he be one that underftands confequence well,
in plain reafbning : And fo in this way, men may talk endlefs-
ly, but come to no refult > and when they are weary of ram
bling, they may fit down, if they pleafe, but be it when, and
where they will, they know not how they came thither, nor
what is become of the Queflion at firft debated. This is the
ufualnTueof all Syllogijfical dilutes \ But in the Platonical^nd
Socratical method, thefe extravagancies may eafily be avoided :
which therefore I think to be the better way for men, that would
rind truth,and inform one another : But for the Youth that would
try their wits, and appear fubtile in arguing, Syllogifms may be
proper for their purpofes.

For PHYSIOLOGYvTheydidnotfitdown in any Sjftempx
"Body of Principles , as certain and eftablffid : They confider'd the
incomprehenfible wifdom that is in the workj of Goethe difficulties*
that occur in the feeming p/^e/J things > the fcantnefs., of our
largeft knowledge, and (hallownefs of our deepeft enquiries i
of which I fpoke before : and therefore gave but timer OH f alTent
to any notions in Natural Pbilofophy : They held no infallible
Theory here : Nor would they allow any {peculations, or ac
counts of Nature to be more then Hypotheftf, and probable con
jecture : And thefe they taught were not to be rais'd from ab-
ftrafted notions^ and the unailifted operations of the mind, but
to be collected leafurely from a careful obfervation of particulars :

So

7- anc* Free kilofopby^ &c.

So that they thought, with much reafon, that the beft Foun
dation for Natural Pbilofopby would be a good Hiftory o£ Nature :
This they faw to be very defective in their Time,and that while
it remained in that imperfection, the knowledge of Nature,
and the ufe of it, would be very fcanty, and inconiiderable :
But that from its inlargement^more^nd fkrer Light might be ex-
pe#ed,and theufes of Life,and Empire of man over the Crea
tures, might be greatly promoted, andadvanc'd. ForThefe
ends the Foundation of Solomon* sHoufe, about that time, was
lai'd j and Thfr divers of them thought the beft defign that
ever was for increafing Natural Know ledge, and the advantages
of Humane Life, and infinitely beyond all the diluting, notio
nal ways, from which nothing could arife, butdijpute, and no
tion : They confider'd this method of joint endeavours, in fuch
a royal, and noble AlTembly, about the Phenomena, and effects
of Nature, to be the way to make Pbilofopby operative, and ttfi-
ful : To take it off from fpending it's ftrength in forming vain
Ideas of fancy, and wrangling endlelly about Chimeras i and
to make an Inftmment ofAttion^ and profitable works.

But notwithstanding tbif. They did not wholly flight Gem-
ral Hypotbefes, and Philofbphical con jed:ures : No, Thcyen-
quir'd into all the coniiderable fpeculations, that are extant,
both Antient^and' Modern'-* though they addicted not themfelves
to any of the Sects of Philofbphers : They rejefted no probable
Opinion with contempt'-) nor entertained any, with fondnefl:
They doated on none, becaufe they were Antient -, nor did they
contemn any, becaufe they were new : But receiv'd the likely-
hoods of Truth, and Kno w ledge of anydate, from any hand, or
in any dreft.

Here lask'd, whether thefe men were not enemies to Ari-
ftotle, zndb'tfPbilofopby? He anfwer'd, That They gave that
tefpe&to Artftotle, that was due to his antiquity, farts, andre-
futation in the World : That they read his Books, and thought
of well of him, as of fome others of the Pbilofopbers : That they
gladly received any of the Truths, or Probabilities, that he
taught : But then, That they did not make his Authority ab-
fblute 5 or flaviftily fubmit their judgments to all his Dictates >
They did not reckon him infallible in Philofbphy j no nor yet

S f 2 free

^ 0 'Anti-fanatical Religion, jSffS JJ 7.

free from many a&ual, great miftakes : They did not prefer his
judgment before all the elder Philofophers, or thofe of his own
time»Nor did they think he was withoutE^/,or Super iors,both
in Knowledge ,andVertue:They had not that partial, unjitft fond-
nefs for him, that the Moores, and Monks, and fome other vain
men had, to the prejudice, and difvalue of the Philofophers,
that were before Him/rom whom he took moft of his Notions.
He faid, That the Pbilofopby taught in fome common Schools,.
for Ariftotle^s, was,a depravation., and corruption of it : That it
.was but Monkery, and Moorijh Ignorance formed ^ into idle,
and unintelligible whimjies. That the main Principles, Foun
dation, and Soul of that Philosophy, Their firft matter,
Subflantial Forms, and Qualities, were meer Imaginations,
that had no ground either from Senfa or Reafoq : That they
were utterly unaccountable in themfelves > and ferved no pur-
pofe of Knowledge or Life: Butrendred all the Philofophy
that was built on them fantaftical, zndufelefi.

On the other fide he faid, That the Corpufiular Pbilofopby was
the eldeft, and moft accountable Dodrrine : That it was as ar*-
tient ^Natural Pbilofopby it felf : That it was applicable to the
Pbxnomena of Nature, and that it was very eafie, and intelligible.:
Ih'tf Theory, added he, thofe Philofbphers preferred much to
the other of Dualities and Forms ^ whichincomparifon is novel.

They examined the Philofophy of your Gaffendus, which re-
ftor'd, and amplified the Atomical Doctrine : And enquired
into the Hypotbefes of that other great man of your World, Re-
natus Defcartes i Both whofe works had been brought hither,
by bur Miffionaries. This latter they confider'd, and it udied
much, and in him they found a prodigious wit, and clear
thoughts, and a wonderfully ingenious Fabrick of Philofophy,
which they thought to be the neateft Mzcbanical Syftem of
things that had appeared in the World ? However, they adhe
red not to it, as the certain Account of Nature j nor yielded
their affent as to fofitive^ and eftzbliflfd Truth '•> But entertain'd
what they thought probable, and freely diffin&d in other matters.
Yeaf jmeof them, who thought highly of his Mechanical wit,
and believ'd he had carried matter and motion as far they
could go > declar'd earaeftly againft the comphatneR, and per-

ftliion

Philofyhy, &c.

/k7/0;zofhis Hypothecs > and learnedly fhew'd, That the M:-
chantcal Principles tf/0/ze would not lalve the Phxnomena , and
that his accounts though they were pretty, and ingeni
ous, were yet fhort, defective, and unfatisfying •, and in
feme things not very agreeing, and confident. Thefe judg'd
that nothing could be done in Pbyfiology without admitting the
Platonical Ac'VJ £TO/3f4a!<K6i] and Spirit of Nature i and fb
would have the Mechanical Principles aided by the Vital : But
in thefe matters,othcrs of them had different thoughts > though
all agreed in the mi defty. ,and freedom of judgment and difcourfe.
" 'As to MORAL PHILOSOPHY,They did by no means ap
prove of the ContentiouSyDi fluting E^'d^that turn'd that ufeful
knowledge, into Syflems of unprofitable niceties, and notions i
and made itf as,C/cer0 fpeaksjto be rather Ojhntatio Scienti^then
Lex Vit£ : But they founded theirs ^ upon the excellent fyojv-
ledge of Humane Nature and Pzffions : Into tbefe they inquir'd
much, and obferv"d the various inclinations, and workings of
the Humours, and Appetites of Men > efpccially they frudied
tfjemfelves^ and entred into the recefles of their own fouls: Nor
did they flop here, but formed their knowledge, and obfcrva-
tions into folid Rules of Life, for the commanding of their pa£-
(Ions, and bounding their defires, and governing themfelves,
by the Laws of Vertue and Prudence. Such were their Etb/cfy i
and their Tempers, and Practices were fuitable.

For though they were men of rais'd underiian dings, and
great learning '•> Yet were they not, in. the leaft, haughty, or
conceited •> but their behaviour was generally moft fvveet, and
obliging : They cared for no mans wit, that wanted goodnefs^
and defpis'd no mans weakriefs^ that had it : They hated the
humour ofthofe learned men, who were ftately, and imfufng-^
and diflikM nothing more then Itt-rutire: whatever their own
was by Birth and Tenjper, their care was to make itfweet, by
Di&ipline and Ufage i and fo, exercis'd their Moral Pinci-
ples, and Rules upon themfelves : They were no admirers of
Pop*t*rtty,\)ut pitied thofe that were at pains for Airand noife :
They followed a fobtr, vertuous courfe, without flanting
(hews, and pretenfions v and liv:.^ in an innocent, even cheer-
fulncls, without rapture, on the one hand, or dejection, on

the

"Anti-fanAtical Religion^ &fliS( 7.

the other : They were free in their Conventions, and not
faperftitioufly fcrupulous about things that are,harmlefs and in
different. But, faid the Governour i* I confidcr, I need not
infitf thus on the defcription of their Moral Temper of Spirit ,
It may be colle&ed in thefe^ and many other particulars, from
what hath been faid before : And therefore I now pafs imme
diately to their

METAPH YSICKS, About which, I muft firft tell you, That
they had no opinion of thofe of the Peripatetic}^ Schools, which
confifted of Logical niceties jind empty notions .fiat fophifticated
mens reafons, and inclin'd them to hover in abftra&ed gene
rals, and to reft in meer 'Terms of Art , to the negled of the
more material ratiotinations : Sjtch Metapbypckj were in ufe
at that time in the Vniverfties ofBenfalem , and therefore out
of refpedttothe Statutes of thofe Seats of Learning^ They did
not profefTedly endeavour to expofe thofe ftudies : No, They
were againft rude and violent Innovations j But yet as they had
opportunity, they prudently advis'd^fuch Youth as they knew,
to take care that they did not dwell on thofe Aery Notions , or
"reckon of them, las any part of that ftanding Knowledge^ which
•they were to ufe,through the courfe of their future lives : They
-allowed them for exercife^ but cautionM againft the reception
-of them, as Principles of 7n/f&, and Science.

Here I ask'd, whether Thofe men were again ft aU Meta-
pbyfaks I* or what fort they allowed ? He made anfwer j
That They were not againft all. But that

1. Some of them counted, The explication of General T'erms^
and notions of things to appertain to Metaphyficks '-> and this
they reckon'd to bemoft neceflary, and ufeful for the avoiding
conf ufions, and miftakes in reasoning : So that they; never
Centred into any Con troverfie, or Enquiry, without Gripping
the words, and notions, they were to treat of, from zllfanta-

ftry, and borrowed fenfes, and fixing them in their natural, and
genuine acccption : Knowing, that moft difputes and errours
•in reafoning arife hommiftakgs offimple Terms.

2. But then others of Them, who as highly efteem'd of this
c'ourfe, judg'd it to belong to Logick^ and that it was not to
be brought under tbif fcience, the only objecl: of which, They

made

and jFVr* Philofopfy £c. y 5

made the Spiritual, and Immaterial World : And in this fort
of Metapbyflcks, the Science of Spirits, they were not all of
one Opinion > For fome were for the Dgdhine of Plato, mak
ing $&pint£, extended, penetrable, indifcerpible, felf-motive fub-
ftances : Whereas <tf/:wj thought with Defcartes, that extention,
motion, and the like Attributes, belonged only to Bodies, and
had nothing to do with Spirits, which could be ^e/w'^ by no
thing, but Wnklng, and the M?^/ of it. But this difference
in Opinion produced no rudenefs, or heats of oppofition, only
it gave exercife fome times, to their wits, in their private
Philofophical entertainments.

As for the Dodrrine of the common Schools offota in Toto—«
Both fides efteem'd it contradictions, and vain : And knew, that
this was one great occafionof the Sadducifm, and disbelief of
Spiritual Beings, which was fb much the Mode of that age.

I faid, That I had heard fbmething of both thefe Dodrines i
And that each of them leem'd to me, to contain opinions that
were very ftrange > adding, that I deiir'd to know, whether
thofe Gentlemen entertain'd the conceits, that the old Plato-
nifls, and our Cartefians did, in their Hypothecs ? He ask'd
me what notions I meant i I anfwer'd, That the Platonifts
held, There was an Anima Mundi \ and the Prtexiftence of par- '•
ticular Souls, things feemingly very uncouth, and abfurd. And
the Cartefians, on the other fide, taught, That all things were
Mechanical, but Humane thoughts, and operations '•> and that i
the Beafls were but meer Automata, and infenfible machins i
which, faid I, feem very odd, and ridiculous fancies.

As to thefe Opinions replyed he,They had different thoughts,
as other Philofbphers have » Some of them fuppoling that the
Platonical Opinions are very n't to be admitted, to give aiTilhnce
to the Mechanical Principles > which they^ think very defective
of themfelves. And Others judging, That the Czrtefun Hypo-
tbefes ate probable, and Mecbanij'm fufficientto account for the
Phenomena i and that there is no need of introducing fo hope-
lefs, and obfcure a Principle, as the Soul of the World.

In the Matters, and M)fleries of Providence, They alfo take
feveral ways of Opinion : But then, the difTenters to either
judgment, do not condemn the oppoiite, as ridiculous, and

abfurd ;

5 A 'Jnti- fanatical Religio^^ ^SffS £ 7 .

abfurd : Knowing, That there is a great appearance of truth
in the contrary Dodtrine > and no certainty in that, which they
approve moil.

As to the opinion of Prtexiflence of fouls : It hath faid He,
been the Dodtrine of many of the wifefl men of eldeft times,
both Gentiles^ Jews^ and Chriftians, and the almoft general be
lief of the old Eaflern World : It contains no oppofition to any
Article of Faith, and fome believe, It will give a very plaufi-
ble, and fair folution of the main, and mol\ difficult things in
Providence : On which accounts it ftiould not, I think, be rojhly^
condemn'das abfurd > but may very well deferve to be heard,
and is very worthy to be examin'd : Though, added He, I af-
rirm nothing pofitively of it > And I fiippofe many of the per-
(bns I defcribe, were difpos'd to //% thoughts with thefe, in re
ference to that Hypotbefif.

I pray'd him to acquaint me with their Opinion of the
MATHEMATICKS ? He Anfwered, That They were great
valuers of tbofe Sciences j which they accounted excellent pre
paratives^ and helps to all forts of Knowledge, and very fer-
viceable^rfz'c///#r/yin this., That they us'dthe mind to ac/o/e
way of reafoning^nd were a good Antidote againft the confus^d^
and wandring humour o£ Diffiuters : for which reafon, Some
of them thought, it would be very well, If they were us'd as
the firft Inftitutions of the Academic}^ Youth > judging, that
tbefe Sciences would exercife the #v>, zsmuch^ astheufual L<7-
gicks, at leait i and beget a much better habit in the mind, then
thole content iom itudres.

BeiidesThis, faid He, I cannot at prefent think of anything
more, confiderable, concerning their inclinations, in meer Hu
mane Knowledge : But as to their way of Learning^ as Divines,
fbmething may be added,

And with Relation to this I may lay,

i . That they are not much taken with the School-men, but
rather think, That thofe/?/^/7e, and Angelical Dodrors have
done Religion no fmall difFervice, by the numerous diftutes^
niceties, and diftincnons they have rais'd, about things, other-
wife plain enough : By which, The natural^ and genuine con
ceptions of mens minds are perverted, and the clear light of

Reafon,

7- an ree op^ <% 5 £

Reafon, and Truth intercepted, and obfcur'd : And they
judg'd, There was lefs caufe in the latter ages to reckon of
School-Divinity, ilnce the Peripateticl^Pbilofophy, on which it
was grounded, grew every where into difcredit : So that they
thought it not fifty to have Religion concern'd, in that, which
did .not truly help it > and which was not now able to help it iel£

2. They did not admire many of the Commentator /, and Ea>
f of tors of the Scripture: For though they praifed thofe Induftri-
ous Men for their Zealy&nd Devetionto the &0/y Writings : Yet
they did not think much due to divers of their performances.
For a conGdering Man could not but obferve, how they kept
voluminous Ilir about the plain Places, which they never left,
till they had made Obfiure^ while they let the difficult ones
pafs without notice. Befides which, the manifold Imperti-
nencies, Pbancies, Dilutes, Contradictions to one another, and
the Scriptures, which were obfervable among thofe Writers,
rendred divers of them of mean account in the Judgment of
thofe Men. However they had a juft efteem of many of the
Critical Interpret* r/, and particularly of thofe famous Lights of
your end the World, well known to us alfo, Grotiut, and
HammwdiH) whole learned workj and expoftions they beheld
with great refpedr, and veneration.

(3.) As for the A NT I EN? FATHERS* They
valued thofe greatly of the/Fr/^oo, yea 500 years, who li
ved before Chriiiianity was fo much mingled with Opinions,
and corrupted by difputes i and the various devices of Men :
Their works they reverenced, becaufe there was much holinefs,
in thofe venerable perfons, and much fimplicity in their wri
tings, and among others, there are two particular reafons,
why they had tbofe /ages in fo much efteem.

( i .) Bccaufe the Controverfies they handle, are moftly fuch,
as Concern the miin things of Religion, in oppofuion to the
Jen?/, Heathens, and fome grofs Heretickj-, who undermined
the Foundations of Faith, and Life : Theje were undertakings
worthy the zeal, and piins of thofe holy Ancients v who did
not multiply unneceffary quarrels, and occafions of difpute?
or mzkefpfCMlative opinions Articles of Faith, and fundamen
tals of Religion, and prefently denounce thick^ Anathemas a*
gainfi all? that differed from them in lefler matters j But they

T t ituck

'jjrtti fanatical Rel/gJWy jBffj^ 7.

fiuck firmly to the/h?, />/af# things, and placed their Religi
on principally in a holy Life, and lived in Charity, and Love*
and frequent wnmunion : 'thsfe days, and thofe Men the Anr
tifamtes celebrated much, and prayed, and endeavour'd for
the 'Rjejtatiration of fbriftiamty to that Primitive Temper :

(z.j They reverenc'd thofe Fathers > becaufe living nearer
the times of the Apoftks, they had more advantages to know
their Do&rines, and Government, and Ufages, than the ages
at a greater remove have: on which Accounts, They atte d
more to their prattifes and opinions, then to thofe of fucceedmg
times, when pride, ambition, covetoufmjs , and difputes had
lead Men alkie into the various ways of fbancy, and fiiftion :
Thefe then they accounted excellent witnejfis of Chriftianity,
and our beii Interpreters ot it's Dettrines, and Conjiitutions •
though they did not make them Judges in affairs of Faith,
and Religion > or reckon all to bt infallible, that they did> or
JaiJ. Thus were they difpos'd towards thefirft Fatherj.

For Ihofe of the following ages They efteem'd their piety,
and zeal i and praifed God for the good they did in their Ge
nerations > and gave all due acknowledgments to their pious
endeavours;, and were ready to imbrace their inftru&ions in
the ways of Godliriefs, and Vertue » and willing to receive
the evidence of any truth from them : But They did not equal
them in their eftimation with the Elder Fathers, no* fitperftiti-
onfiy doat on all their fayings » nor take them for the beft
Guides in all the Doctrines of Religion.

For thofe Fathers lived in the difputing ages, when pride,
and intereft and prevailing faction had efpoufed ofiniont^ as ef.
fewials of Faith, and made Men quarrel, and divide, and
break the peace of the Church, of the World, for friflej;
They much dii&r'd from one another i and fome of them,
at times , from themfelves i and many of them , in fome
things, from Scripture, and Reafon, and mare primitive An
tiquity : They difputed often with much eagernefs; and
were very angry with each other about things of no great mo
ment i and vented unfeemly paffions, and were too often very
impatient of Contradiction, and different judgment. They,
fome of them fpoke haftily, and determined too foon in a heat,
againft me k,wd of oppofites'rtnd then/orgot at another time,and

affirm'd

7- anc* ^rce Fhikfoffjy^ &c; 5 7

affirm'd the quite contrary, againft an other fort of Adversaries :
They made too much of their opinions, and were many times
too fevere to harmlefs dilTenters. Tbefe, and divers more fuch,
were the weakneiTes of mauy> of thofe Reverend Men : which
I do not mention, faid He, to detract from their worth in
other things, or to lelfen their juft honour and valuation : but
to (hew you fome of the things, which, 'tis like, were the
reafons, why thofe Divines did not efteemof the latter, as
they did of the moft ancient Fathers.

T'hefe, and fuch like, I fay, I judg might be the reafons :
But They themfelves were very cautious in faying any thing
that might look like detractions, or difefteem of thofe venera
ble Perfons : They contented themfelves to omit poring on
fiich of them, as They thought there might be lefs caufe to ad
mire, orlefsneed to ftudy ', without difcovering their naked-
nefs, and imperfections , or difcouraging others from follow
ing their inclinations to converfe with them. Yea, they neg-
ledfred not to read them themfelves. as they had time, and oc-
cafion : But then, they read them not with defign to gather
fine ftntences to adorn their difcourfes, nor to gain ^nthmties
in fpeculative matters, to confirm their opinions : But to iw-
prove their reafons-> to get direttiott from their fions councelr%
and to inform themfelves of the GeuiM^ Principles, and C«-
jiomes of the Times, in which they fucceillvely lived: That
they might not be impofed on by the pretenders to Antiquity y
who endeavour 'd to gain reverence to their Innovations, by prt> v
tence of ancient ufage : And this is enough of their Inclinati
ons towards ttie ^ar-hers. £ oj 3

1 liavc now, jfaid He, but a word to fpeak more, under
this Head, and that (hall be briefly v

(4.) About their opinion of the Rabinical Learning : Among
the Authors of this fort, diverfe of than were very conver-
fant : not out of any great efteem of the Men> or their Lear
ning ^ but from a detire to acquaint themfelves by Them, with
ftie Dollrines,' Te'ftnftf fpeerhv -art&vultotorj ofth'e Jews, nl
order to their better under/landing of the Scriptures, and the
defence of Chriflianlty, againft thofe enemies ot the Crofs. On
thefe accounts, thcy^'u^dKhjp^ea^ng^hofe Writers, nor-
withftanding the Ira-fh, and Wnky,-witH which their Books

T t 2 were

5 8 rjtnti-fa#atical Religion^ JBfTsjJ 7.

were loaded, to be very ufeful for a Divine, and like to be of
more behoof to him , than all the tedious volumes of the
Schoolmen: And fome thought, it would not be amifs, if the
Rabbins fucceeded in thofe places, which thofe other J)ottorsy
were leaving vacant.

And now, faid He, 1 have alfo given you a Tafte of the
Genius, and Humour of thofe Divines in feme chief parts of
Learning ; And though I have mentioned only fome particular
forts, yet I do not thereby exclude them from their (hare in
the Languages, Hiftory^ and other kinds of knowledg ^ which
I have omitted in this account, only, becaufe their fence of
them, for the moft part, was common with the judgment, and
opinion of other learned Men.

I have reprefented to you their Genius and endeavours,not
with defign (as I intimated before) to exalt,and magnifie them
above the other Divines ofBenfalem> but to fliew how the Pro
vidence of God over-rul'd thofe evil times, in which thofe Men
were bred, and to raife a good and generous Spirit amid the
extravagances of an unhappy age : and I have thus particular
ly defcribed their Principles, and Practices, not to exclude
other worthy, and Reverend Men ( with which, thanks be
to God, this Church abounds ) from the fhare of acknow
ments that are due to their pious, and excellent Labours, but
becaufe thofe Perfons are better known to me, than any others
of our Clergy.

At this Period of his difcourfe, a Servant came in, and
with low reverence, acquainted the Governor that fome Per
fons of quality were come co ipeak witH him* Upon which,
herifingup, told me, Hewasforry for this interruption, but
hoped ere long, to have the freedom of another opportunity of
£onverfing with me*

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A Prefatory Anfwer to Mr. Hexry St

A Further Account of Mr. StxMs.

h Letter concern ing Ariftotle.^

An Apology for fomeof the Clergy who fuflfcr under fil(e, and fcanda-
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An Earnefi Invitation to the Sacrament of the Lords Supper.
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Rational Account of the Grounds of Proteftant Religion •, being
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